1. A dog. 2. A domestic dog of any of various breeds commonly used for hunting, characteristically having drooping ears, a short coat, and a deep resonant voice. 3. In literary use the image of the hound is of something that pursues or chases relentlessly.
1. A fabulous tree alleged to have existed in Java, at some distance from Batavia, with properties so poisonous as to destroy all animal and vegetable life to a distance of fifteen or sixteen miles around it. 2. *Fig.* A baleful, destructive, or deadly power or influence.
1. Again an equivoque on the double sense of svadhiti, an axe or other cleaving instrument and the self-ordering power of Nature, Swadha. The image is of the progress of the divine Force through the forests of the material existence as with an axe. But the axe is the natural self-arranging progression of Nature, the World-Energy, the Mother from whom this divine Force, son of Energy, is born.
1. A loose pliable covering for the head and neck, often attached to a robe or jacket. 2. Something resembling this in shape or use. 3. In animals, a conformation of parts (as in the cobra and the hooded seal), or arrangement of colour about the head or neck, resembling or suggesting a hood. hoods.
1. An image; a representation. 2. A sign or representation that stands for its object by virtue of a resemblance or analogy to it. icons.
1. An image or other material object representing a deity to which religious worship is addressed. 2. A mere image or semblance of something visible but without substance, as a phantom. 3. A false conception or notion; fallacy. Idol, idols.
1. A physical likeness or representation of a person, animal, or thing, photographed, painted, sculptured, or otherwise made visible. 2. A mental representation; idea; conception. 3. Form; appearance; semblance. 4. A type; embodiment. 5. An idol or representation of a deity. 6. A person or thing that resembles another closely; counterpart, double or copy. 7. A concrete representation, as in art, literature, or music, that is expressive or evocative of something else. images, image-face.
1. Closely intimate or personal. 2. A close friend or associate. 3. Having fair knowledge; acquainted.
1. Greatest in importance, degree, significance, character, or achievement. greatest; utmost; ultimate. 2. Highest in rank or authority; paramount; sovereign; chief. supremeness.
1. Imagination, caprice, whim, esp. when extravagant and unrestrained. 2. The forming of mental images, esp. wondrous, extravagant or visionary fancy. 3. A mental image, esp. when unreal or fantastic; vision. fantasies.
1. Imagination or fantasy, esp. as exercised in a capricious manner. 2. A mental image or conception. 3. An idea or opinion with little foundation; illusion. 4. A caprice; whim. 5. A sudden or irrational liking for a person or thing. fancy"s, Fancy"s, fancies.
1. Lack of reality; quality of being unreal. 2. Something that is unreal, invalid, imaginary, or illusory.
1. Made or produced a likeness of; mirrored or reflected; mentally pictured; imagined. 2. Decorated with an image or images. many-imaged.
1. Not real or actual. 2. Imaginary; fanciful; illusory; delusory; fantastic. 3. Lacking in truth; not genuine; false; artificial. (Sri Aurobindo also employs the word as a n.) unreal"s, unreal-seeming.
1. Suggested by fancy; imaginary, unreal. 2. Led by fancy rather than by reason and experience; whimsical.
1. The faculty of imagining, or of forming mental images or concepts of what is not actually present to the senses. 2. Mental creative ability. 3. The product of imagining; a conception or mental creation. imagination"s, Imagination"s, imaginations, Imaginations.
"1. ‘The Golden Embryo" in Hindu cosmology; the name given to the golden-hued Egg which floated on the surface of the primeval waters. In time the egg divided into two parts, the golden top half of the shell becoming the heavens and the silver lower half the earth. 2. ‘God imaginative and therefore creative"; the ‘Spirit in the middle or Dream State"; Lord of Dream-Life who takes from the ocean of subconsciously intelligent spiritual being the conscious psychic forces which He materializes or encases in various forms of gross living matter. (Enc. Br.; A)” Glossary and Index of Proper Names in Sri Aurobindo"s Works.
a breaker or destroyer of images, especially those set up for religious veneration.
absolute ::: adj. 1. Free from all imperfection or deficiency; complete, finished; perfect, consummate. 2. Of degree: Complete, entire; in the fullest sense. 3. Having ultimate power, governing totally; unlimited by a constitution or the concurrent authority of a parliament; arbitrary, despotic. 4. Existing without relation to any other being; self-existent; self-sufficing. 5. Capable of being thought or conceived by itself alone; unconditioned. 6. Considered independently of its being subjective or objective. n. 7. Something that is not dependent upon external conditions for existence or for its specific nature, size, etc. (opposed to relative). Absolute, Absolute"s, absolutes, absoluteness.
abyss ::: 1. The great deep, the primal chaos; the ‘bowels of the earth", the supposed cavity of the lower world; the ‘infernal pit". 2. A bottomless gulf; any unfathomable or apparently unfathomable cavity or void space; a profound gulf, chasm, or void extending beneath. Abyss, abyss"s, abysses.
accustomed ::: 1. Customary, habitual, usual. 2. Habituated; acclimated (usually followed by to).
adj. 1. Too great, numerous, etc., to be conceived or apprehended by thought; unimaginable. 2. Incapable of being framed or grasped by thought; incogitable. n. 3. Something that cannot be conceived or imagined. Unthinkable, unthinkably.
aerial ::: 1. Having a light and graceful beauty; airy; ethereal; unsubstantial, intangible; hence, immaterial, ideal, imaginary. 2. Biol. Growing in the air.
"A fabulous tribe of wild, beastlike monsters, having the upper part of a human being and the lower part of a horse. They live in the woods or mountains of Elis, Arcadia, and Thessaly. They are representative of wild life, animal desires and barbarism. (M.I.) Glossary and Index of Proper Names in Sri Aurobindo"s Works.*
"A Godhead is seated in the heart of every man and is the Lord of this mysterious action of Nature. And though this Spirit of the universe, this One who is all, seems to be turning us on the wheel of the world as if mounted on a machine by the force of Maya, shaping us in our ignorance as the potter shapes a pot, as the weaver a fabric, by some skilful mechanical principle, yet is this spirit our own greatest self and it is according to the real idea, the truth of ourselves, that which is growing in us and finding always new and more adequate forms in birth after birth, in our animal and human and divine life, in that which we were, that which we are, that which we shall be, — it is in accordance with this inner soul-truth that, as our opened eyes will discover, we are progressively shaped by this spirit within us in its all-wise omnipotence.” *Essays on the Gita
alacananda ::: "One of the four head streams of the river Ganga in the Himalayas. According to the Vaishnavas it is the terrestrial Ganga which Shiva received upon his head as it fell from heaven. The famous shrine of Badrinath is situated on the banks of this stream. (Dow.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works
"All knowledge is ultimately the knowledge of God, through himself, through Nature, through her works. Mankind has first to seek this knowledge through the external life; for until its mentality is sufficiently developed, spiritual knowledge is not really possible, and in proportion as it is developed, the possibilities of spiritual knowledge become richer and fuller.” The Synthesis of Yoga
“All knowledge is ultimately the knowledge of God, through himself, through Nature, through her works. Mankind has first to seek this knowledge through the external life; for until its mentality is sufficiently developed, spiritual knowledge is not really possible, and in proportion as it is developed, the possibilities of spiritual knowledge become richer and fuller.” The Synthesis of Yoga
alloy ::: 1. A substance composed of two or more metals, or of a metal or metals with a nonmetal, intimately mixed, as by fusion or electrodeposition; a less costly metal mixed with a more valuable one, such as that which is added to gold and silver coinage. 2. Admixture, as with good with evil.
"All supramental gnosis is a twofold Truth-Consciousness, a consciousness of inherent self-knowledge and, by identity of self and world, of intimate world-knowledge; this knowledge is the criterion, the characteristic power of the gnosis.” The Life Divine*
::: "A Mind, a Will seems to have imagined and organised the universe, but it has veiled itself behind its creation; its first erection has been this screen of an inconscient Energy and a material form of substance, at once a disguise of its presence and a plastic creative basis on which it could work as an artisan uses for his production of forms and patterns a dumb and obedient material.” The Life Divine
“A Mind, a Will seems to have imagined and organised the universe, but it has veiled itself behind its creation; its first erection has been this screen of an inconscient Energy and a material form of substance, at once a disguise of its presence and a plastic creative basis on which it could work as an artisan uses for his production of forms and patterns a dumb and obedient material.” The Life Divine
"A mind of light will replace the present confusion and trouble of this earthly ignorance; it is likely that even those parts of humanity which cannot reach it will yet be aware of its possibility and consciously tend towards it; not only so, but the life of humanity will be enlightened, uplifted, governed, harmonised by this luminous principle and even the body become something much less powerless, obscure and animal in its propensities and capable instead of a new and harmonised perfection. It is this possibility that we have to look at and that would mean a new humanity uplifted into Light, capable of a spiritualised being and action, open to governance by some light of the Truth-consciousness, capable even on the mental level and in its own order of something that might be called the beginning of a divinised life.” Essays in Philosophy and Yoga
“A mind of light will replace the present confusion and trouble of this earthly ignorance; it is likely that even those parts of humanity which cannot reach it will yet be aware of its possibility and consciously tend towards it; not only so, but the life of humanity will be enlightened, uplifted, governed, harmonised by this luminous principle and even the body become something much less powerless, obscure and animal in its propensities and capable instead of a new and harmonised perfection. It is this possibility that we have to look at and that would mean a new humanity uplifted into Light, capable of a spiritualised being and action, open to governance by some light of the Truth-consciousness, capable even on the mental level and in its own order of something that might be called the beginning of a divinised life.” Essays in Philosophy and Yoga
An actual contact with the soul of a human being in its subtle body and transcribed to our mind by the appearance of an image or the hearing of a voice.
ananke ::: "In Greek mythology, personification of compelling necessity or ultimate fate to which even the gods must yield.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works
animal ::: Sri Aurobindo: "The animal is a living laboratory in which Nature has, it is said, worked out man. Man himself may well be a thinking and living laboratory in whom and with whose conscious co-operation she wills to work out the superman, the god. Or shall we not say, rather, to manifest God?” *The Life Divine
animal ::: “The animal is a living laboratory in which Nature has, it is said, worked out man. Man himself may well be a thinking and living laboratory in whom and with whose conscious co-operation she wills to work out the superman, the god. Or shall we not say, rather, to manifest God?” The Life Divine
animate ::: alive; possessing life , endowed with life. half-animate. half-animated. Giving the appearance of moving, of being alive.
animates ::: 1. Gives life to; makes alive; breathes life into. 2. To move or stir to action; motivate.
“And though this Spirit of the universe, this One who is all, seems to be turning us on the wheel of the world as if mounted on a machine by the force of Maya, shaping us in our ignorance as the potter shapes a pot, as the weaver a fabric, by some skilful mechanical principle, yet is this spirit our own greatest self and it is according to the real idea, the truth of ourselves, that which is growing in us and finding always new and more adequate forms in birth after birth, in our animal and human and divine life, in that which we were, that which we are, that which we shall be,—it is in accordance with this inner soul-truth that, as our opened eyes will discover, we are progressively shaped by this spirit within us in its all-wise omnipotence.” Essays on the Gita
::: "An incarnation is something more, something special and individual to the individual being. It is the substitution of the Person of a divine being for the human person and an infiltration of it into all the movements so that there is a dynamic personal change in all of them and in the whole nature; not merely a change of the character of the consciousness or general surrender into its hands, but a subtle intimate personal change. Even when there is an incarnation from the birth, the human elements have to be taken up, but when there is a descent, there is a total conscious substitution.” Letters on Yoga
“An incarnation is something more, something special and individual to the individual being. It is the substitution of the Person of a divine being for the human person and an infiltration of it into all the movements so that there is a dynamic personal change in all of them and in the whole nature; not merely a change of the character of the consciousness or general surrender into its hands, but a subtle intimate personal change. Even when there is an incarnation from the birth, the human elements have to be taken up, but when there is a descent, there is a total conscious substitution.” Letters on Yoga
"An OMNIPRESENT Reality is the truth of all life and existence whether absolute or relative, whether corporeal or incorporeal, whether animate or inanimate, whether intelligent or unintelligent; and in all its infinitely varying and even constantly opposed self-expressions, from the contradictions nearest to our ordinary experience to those remotest antinomies which lose themselves on the verges of the Ineffable, the Reality is one and not a sum or concourse. From that all variations begin, in that all variations consist, to that all variations return. All affirmations are denied only to lead to a wider affirmation of the same Reality.” The Life Divine ::: *reality, absolute See **absolute reality**
“An OMNIPRESENT Reality is the truth of all life and existence whether absolute or relative, whether corporeal or incorporeal, whether animate or inanimate, whether intelligent or unintelligent; and in all its infinitely varying and even constantly opposed self-expressions, from the contradictions nearest to our ordinary experience to those remotest antinomies which lose themselves on the verges of the Ineffable, the Reality is one and not a sum or concourse. From that all variations begin, in that all variations consist, to that all variations return. All affirmations are denied only to lead to a wider affirmation of the same Reality.” The Life Divine
ape ::: 1. Any of a group of anthropoid primates characterized by long arms, a broad chest, and the absence of a tail; an animal of the monkey tribe. 2. An imitator, a mimic. apelike.
apex ::: 1. The tip, point, or vertex; summit. 2. Climax; peak; acme.
arabesques ::: 1. Any ornaments or ornamental objects such as rugs or mosaics, in which flowers, foliage, fruits, vases, animals, and figures are represented in a fancifully combined pattern. 2. *Fine Arts.* A sinuous, spiraling, undulating, or serpentine line or linear motif.
ardent ::: 1. Having, expressive of, or characterized by intense feeling; glowing with passion, animated by keen desire; intensely eager, zealous, fervent, fervid. 2. Burning, fiery, or hot. ardent-hued.
"As for the spectator and the coils of the dragon, it is the Chino-Japanese image for the world-force extending itself in the course of the universe and this expresses the attitude of the witness seeing it all and observing in its unfolding the unrolling of the play of the Divine Lila.” Letters on Yoga
assessed ::: evaluated (a person or thing); estimated (the quality, value, or extent of), gauged or judged.
"As soon as we become aware of the Self, we are conscious of it as eternal, unborn, unembodied, uninvolved in its workings: it can be felt within the form of being, but also as enveloping it, as above it, surveying its embodiment from above, adhyaksa; it is omnipresent, the same in everything, infinite and pure and intangible for ever. This Self can be experienced as the Self of the individual, the Self of the thinker, doer, enjoyer, but even so it always has this greater character; its individuality is at the same time a vast universality or very readily passes into that, and the next step to that is a sheer transcendence or a complete and ineffable passing into the Absolute. The Self is that aspect of the Brahman in which it is intimately felt as at once individual, cosmic, transcendent of the universe. The realisation of the Self is the straight and swift way towards individual liberation, a static universality, a Nature-transcendence. At the same time there is a realisation of Self in which it is felt not only sustaining and pervading and enveloping all things, but constituting everything and identified in a free identity with all its becomings in Nature. Even so, freedom and impersonality are always the character of the Self. There is no appearance of subjection to the workings of its own Power in the universe, such as the apparent subjection of the Purusha to Prakriti. To realise the Self is to realise the eternal freedom of the Spirit.” The Life Divine
“As soon as we become aware of the Self, we are conscious of it as eternal, unborn, unembodied, uninvolved in its workings: it can be felt within the form of being, but also as enveloping it, as above it, surveying its embodiment from above, adhyaksa; it is omnipresent, the same in everything, infinite and pure and intangible for ever. This Self can be experienced as the Self of the individual, the Self of the thinker, doer, enjoyer, but even so it always has this greater character; its individuality is at the same time a vast universality or very readily passes into that, and the next step to that is a sheer transcendence or a complete and ineffable passing into the Absolute. The Self is that aspect of the Brahman in which it is intimately felt as at once individual, cosmic, transcendent of the universe. The realisation of the Self is the straight and swift way towards individual liberation, a static universality, a Nature-transcendence. At the same time there is a realisation of Self in which it is felt not only sustaining and pervading and enveloping all things, but constituting everything and identified in a free identity with all its becomings in Nature. Even so, freedom and impersonality are always the character of the Self. There is no appearance of subjection to the workings of its own Power in the universe, such as the apparent subjection of the Purusha to Prakriti. To realise the Self is to realise the eternal freedom of the Spirit.” The Life Divine
"As supramental Truth is not merely a sublimation of our mental ideas, so Divine Love is not merely a sublimation of human emotions; it is a different consciousness, with a different quality, movement and substance.” Letters on Yoga
“As supramental Truth is not merely a sublimation of our mental ideas, so Divine Love is not merely a sublimation of human emotions; it is a different consciousness, with a different quality, movement and substance.” Letters on Yoga
“As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and support it and work for its victory; as there are powers whose life is intimately bound up with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man;—this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other,—invisible Personalities and Powers that draw man to the divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and Falsehood and Evil.” The Life Divine
". . . as there is a constant dynamic energy in movement in the universe which takes various material forms more or less subtle or gross, so in each physical body or object, plant or animal or metal, there is stored and active the same constant dynamic force; a certain interchange of these two gives us the phenomena which we associate with the idea of life. It is this action that we recognise as the action of Life-Energy and that which so energises itself is the Life-Force. Mind-Energy, Life-Energy, material Energy are different dynamisms of one World-Force.” The Life Divine
“… as there is a constant dynamic energy in movement in the universe which takes various material forms more or less subtle or gross, so in each physical body or object, plant or animal or metal, there is stored and active the same constant dynamic force; a certain interchange of these two gives us the phenomena which we associate with the idea of life. It is this action that we recognise as the action of Life-Energy and that which so energises itself is the Life-Force. Mind-Energy, Life-Energy, material Energy are different dynamisms of one World-Force.” The Life Divine
“As the Sun is image and godhead of the golden Light of the divine Truth, so Dawn is image and godhead of the opening out of the supreme illumination on the night of our human ignorance. Dawn daughter of Heaven and Night her sister are obverse and reverse sides of the same eternal Infinite.” The Secret of the Veda
::: "A transcendent Bliss, unimaginable and inexpressible by the mind and speech, is the nature of the Ineffable. That broods immanent and secret in the whole universe and in everything in the universe. Its presence is described as a secret ether of the bliss of being, of which the Scripture says that, if this were not, none could for a moment breathe or live. And this spiritual bliss is here also in our hearts.” The Synthesis of Yoga
“A transcendent Bliss, unimaginable and inexpressible by the mind and speech, is the nature of the Ineffable. That broods immanent and secret in the whole universe and in everything in the universe. Its presence is described as a secret ether of the bliss of being, of which the Scripture says that, if this were not, none could for a moment breathe or live. And this spiritual bliss is here also in our hearts.” The Synthesis of Yoga
“Avatarhood would have little meaning if it were not connected with the evolution. The Hindu procession of the ten Avatars is itself, as it were, a parable of evolution. First the Fish Avatar, then the amphibious animal between land and water, then the land animal, then the Man-Lion Avatar, bridging man and animal, then man as dwarf, small and undeveloped and physical but containing in himself the godhead and taking possession of existence, then the rajasic, sattwic, nirguna Avatars, leading the human development from the vital rajasic to the sattwic mental man and again the overmental superman. Krishna, Buddha and Kalki depict the last three stages, the stages of the spiritual development—Krishna opens the possibility of overmind, Buddha tries to shoot beyond to the supreme liberation but that liberation is still negative, not returning upon earth to complete positively the evolution; Kalki is to correct this by bringing the Kingdom of the Divine upon earth, destroying the opposing Asura forces. The progression is striking and unmistakable.” Letters on Yoga
baying ::: 1. Uttering a deep and prolonged bark as a dog in pursuit. 2. The chorus of barking raised by hounds in immediate conflict with a hunted animal. bayings
bay ::: the position or stand of an animal or fugitive that is forced to turn and resist pursuers because it is no longer possible to flee. (preceded by at).
beast ::: 1. An animal other than a human, especially a large four-footed mammal. 2. Fig. Animal nature as opposed to intellect or spirit. 3. A large wild animal. 4. A domesticated animal used by man. (Sri Aurobindo also employs the word as an adj.) beast"s, Beast"s, beasts, wild-beast. ::: —the Beast. Applied to the devil and evil spirits.
bellowed ::: emitted a hollow, loud, animal cry, as a bull or cow; roared.
imaged
imager
imagery
image
images, subtle
imaginary
imagination ::: “… our mind has the faculty of imagination; it can create and take as true and real its own mental structures: . . . . Our mental imagination is an instrument of Ignorance; it is the resort or device or refuge of a limited capacity of knowledge, a limited capacity of effective action. Mind supplements these deficiencies by its power of imagination: it uses it to extract from things obvious and visible the things that are not obvious and visible; it undertakes to create its own figures of the possible and the impossible; it erects illusory actuals or draws figures of a conjectured or constructed truth of things that are not true to outer experience. That is at least the appearance of its operation; but, in reality, it is the mind’s way or one of its ways of summoning out of Being its infinite possibilities, even of discovering or capturing the unknown possibilities of the Infinite.” The Life Divine
imagination
imaginations, mental images.
imagined
imagine
imaginings
imagist
blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude.” The Life Divine
body ::: 1. The entire material or physical structure of an organism, especially of a human or animal as differentiated from the soul. 2. The entire physical structure of a human being. 3. A mass of matter that is distinct from other masses. 4. Substance. 5. An agent or entity. 6. The mass of a thing. 7. A mass of matter that is distinct from other masses. 8. The largest or main part of anything; the foundation; central part. body"s, bodies.
bound ::: n. **1. A leap; a jump. v. 2.** To spring; leap; to advance with leaps or springs: said both of inanimate and animate objects.
breeds ::: a group of organisms within a species, esp. a group of domestic animals, originated and maintained by man and having a clearly defined set of characteristics.
brute ::: n. **1. Any animal except man; a beast; a lower animal. brute"s. adj. 2. Animal, not human. 3. Lacking or showing a lack of reason or intelligence. 4. Wholly instinctive; senseless; coarse; brutish; dull. 5. Resembling a beast; showing lack of human sensibility; cruel or savage. brute-sensed.**
"But man also has a life-mind, a vital mentality which is an instrument of desire: this is not satisfied with the actual, it is a dealer in possibilities; it has the passion for novelty and is seeking always to extend the limits of experience for the satisfaction of desire, for enjoyment, for an enlarged self-affirmation and aggrandisement of its terrain of power and profit. It desires, enjoys, possesses actualities, but it hunts also after unrealised possibilities, is ardent to materialise them, to possess and enjoy them also. It is not satisfied with the physical and objective only, but seeks too a subjective, an imaginative, a purely emotive satisfaction and pleasure.” *The Life Divine
“But man also has a life-mind, a vital mentality which is an instrument of desire: this is not satisfied with the actual, it is a dealer in possibilities; it has the passion for novelty and is seeking always to extend the limits of experience for the satisfaction of desire, for enjoyment, for an enlarged self-affirmation and aggrandisement of its terrain of power and profit. It desires, enjoys, possesses actualities, but it hunts also after unrealised possibilities, is ardent to materialise them, to possess and enjoy them also. It is not satisfied with the physical and objective only, but seeks too a subjective, an imaginative, a purely emotive satisfaction and pleasure.” The Life Divine
"But the gnosis is not only light, it is force; it is creative knowledge, it is the self-effective truth of the divine Idea. This idea is not creative imagination, not something that constructs in a void, but light and power of eternal substance, truth-light full of truth-force; and it brings out what is latent in being, it does not create a fiction that never was in being.” The Synthesis of Yoga
“But the gnosis is not only light, it is force; it is creative knowledge, it is the self-effective truth of the divine Idea. This idea is not creative imagination, not something that constructs in a void, but light and power of eternal substance, truth-light full of truth-force; and it brings out what is latent in being, it does not create a fiction that never was in being.” The Synthesis of Yoga
"But the role of subliminal forces cannot be said to be small, since from there come all the greater aspirations, ideals, strivings towards a better self and better humanity without which man would be only a thinking animal — as also most of the art, poetry, philosophy, thirst for knowledge which relieve, if they do not yet dispel, the ignorance.” Letters on Yoga*
“But the role of subliminal forces cannot be said to be small, since from there come all the greater aspirations, ideals, strivings towards a better self and better humanity without which man would be only a thinking animal—as also most of the art, poetry, philosophy, thirst for knowledge which relieve, if they do not yet dispel, the ignorance.” Letters on Yoga
"But the Titan will have nothing of all this; it is too great and subtle for his comprehension. His instincts call for a visible, tangible mastery and a sensational domination. How shall he feel sure of his empire unless he can feel something writhing helpless under his heel, — if in agony, so much the better? What is exploitation to him, unless it diminishes the exploited? To be able to coerce, exact, slay, overtly, irresistibly, — it is this that fills him with the sense of glory and dominion. For he is the son of division and the strong flowering of the Ego. To feel the comparative limitation of others is necessary to him that he may imagine himself immeasurable; for he has not the real, self-existent sense of infinity which no outward circumstance can abrogate. Contrast, division, negation of the wills and lives of others are essential to his self-development and self-assertion. The Titan would unify by devouring, not by harmonising; he must conquer and trample what is not himself either out of existence or into subservience so that his own image may stand out stamped upon all things and dominating all his environment.” Essays in Philosophy and Yoga
callings ::: 1. (i.e. an animal or bird) that calls. 2. Things or voices that announce or address in a clear and often authoritative voice.
caricature ::: a grotesque imitation, misrepresentation or distorted image, as a drawing or description of a person which exaggerates characteristic features for comic effect.
cart ::: a two-wheeled vehicle drawn by an animal and used in farm work and for transporting goods.
"Certainly, ideals are not the ultimate Reality, for that is too high and vast for any ideal to envisage; they are aspects of it thrown out in the world-consciousness as a basis for the workings of the world-power. But they are primary, the actual workings secondary. They are nearer to the Reality and therefore always more real, forcible and complete than the facts which are their partial reflection.” Essays in Philosophy and Yoga
“Certainly, ideals are not the ultimate Reality, for that is too high and vast for any ideal to envisage; they are aspects of it thrown out in the world-consciousness as a basis for the workings of the world-power. But they are primary, the actual workings secondary. They are nearer to the Reality and therefore always more real, forcible and complete than the facts which are their partial reflection.” Essays in Philosophy and Yoga
Certainly, ideals are not the ultimate Reality, for that is too high and vast for any ideal to envisage; they are aspects of it thrown out in the world-consciousness as a basis for the workings of the world-power. But they are primary, the actual workings secondary. They are nearer to the Reality and therefore always more real, forcible and complete than the facts which are their partial reflection. Reflections themselves of the Real, they again are reflected in the more concrete workings of our existence. The Supramental Manifestation
chimaera ::: 1. A mythological, fire-breathing monster, commonly represented with a lion"s head, a goat"s body, and a serpent"s tail. 2. A horrible or unreal creature of the imagination. chimaeras.
claimant ::: someone who claims a benefit, right or title. claimants.
claw ::: n. **1. A sharp, usually curved, nail on the foot of an animal, as on a cat, dog, or bird. v. 2. To tear, scratch, seize, pull, etc., with or as if with claws. clawed.**
climax ::: the highest or most intense point in the development or resolution of something; culmination.
climes ::: 1. Poetic: Regions or their climates; atmospheres. 2. The prevailing attitudes, standards or conditions of a group, period, or place.
coilas ::: (Most often spelled Kailas.) "One of the highest and most rugged mountains of the Himalayan range, located in the southwestern part of China. It is an important holy site both to the Hindus, who identify it with the paradise of Shiva and also regard it as the abode of Kubera, and to the Tibetan Buddhists, who identify it with Mount Sumeru, cosmic centre of the universe.” Glossary and Index of Proper Names in Sri Aurobindo"s Works
common estimation or opinion generally held of a person or thing; reputation. (when capitalized often [quasi-] personified). Fame.
commune ::: 1. To communicate intimately with; be in a state of heightened, intimate receptivity. 2. To be in intimate communication or rapport. communes, communed, communing.
conceit ::: 1. An excessively favourable opinion of one"s own ability, importance, wit, etc. 2. Something that is conceived in the mind; a thought; idea. 3. Imagination; fancy. 4. A fanciful thought or idea. conceits.
constellations ::: any of the 88 groups of stars as seen from the earth and the solar system, many of which were named by the ancient Greeks after animals, objects, or mythological persons.
consummation ::: an ultimate goal or end; fulfilment.
copy ::: n. 1. A imitation or reproduction of an original; a duplicate. 2. A reproduction or an image. copies. v. 2. To make a reproduction or copy of.
cosmic mind ::: Sri Aurobindo: "Nevertheless, the fact of this intervention from above, the fact that behind all our original thinking or authentic perception of things there is a veiled, a half-veiled or a swift unveiled intuitive element is enough to establish a connection between mind and what is above it; it opens a passage of communication and of entry into the superior spirit-ranges. There is also the reaching out of mind to exceed the personal ego limitation, to see things in a certain impersonality and universality. Impersonality is the first character of cosmic self; universality, non-limitation by the single or limiting point of view, is the character of cosmic perception and knowledge: this tendency is therefore a widening, however rudimentary, of these restricted mind areas towards cosmicity, towards a quality which is the very character of the higher mental planes, — towards that superconscient cosmic Mind which, we have suggested, must in the nature of things be the original mind-action of which ours is only a derivative and inferior process.” *The Life Divine
"If we accept the Vedic image of the Sun of Truth, . . . we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; . . . At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, — not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality.” The Life Divine
"There is one cosmic Mind, one cosmic Life, one cosmic Body. All the attempt of man to arrive at universal sympathy, universal love and the understanding and knowledge of the inner soul of other existences is an attempt to beat thin, breach and eventually break down by the power of the enlarging mind and heart the walls of the ego and arrive nearer to a cosmic oneness.” *The Synthesis of Yoga
"[The results of the opening to the cosmic Mind:] One is aware of the cosmic Mind and the mental forces that move there and how they work on one"s mind and that of others and one is able to deal with one"s own mind with a greater knowledge and effective power. There are many other results, but this is the fundamental one.” Letters on Yoga
"The cosmic consciousness has many levels — the cosmic physical, the cosmic vital, the cosmic Mind, and above the higher planes of cosmic Mind there is the Intuition and above that the overmind and still above that the supermind where the Transcendental begins. In order to live in the Intuition plane (not merely to receive intuitions), one has to live in the cosmic consciousness because there the cosmic and individual run into each other as it were, and the mental separation between them is already broken down, so nobody can reach there who is still in the separative ego.” Letters on Yoga*
couchant ::: 1. Lying down; crouching, with the head raised. 2. (Of an animal) Lying on the stomach with head raised and legs pointed forward.
create ::: 1. To cause to come into being, as something unique that would not naturally evolve or that is not made by ordinary processes. 2. To evolve from one"s own thought or imagination, as a work of art or an invention. 3. To cause to happen; to bring about; arrange, as by intention or design. creates, created, creating, all-creating, self-creating, world-creating, new-create.
creation ::: 1. The act or process of creating, esp. the universe as thus brought into being by God. 2. Something that has been brought into existence or created, esp. a product of human intelligence or imagination, as a work of art, music, etc. creation"s, creations, half-creations, **self-creation.
creature ::: 1. Something created; a living being, esp. an animal. 2. A human. 3. A person who is dependent upon another; tool or puppet. creature"s, creatures, creatures".
crest ::: 1. The top, highest point, or highest stage of something. 2. The top line of a hill, mountain, or wave. 3. A tuft or other natural growth on the top of the head of an animal as the comb of a rooster. 4. The fan-like tail of a comet. crests.
crouch ::: 1. To stoop, especially with the knees bent esp. in fear, humility or submission. 2. (of animals) to lie close to the ground, in fear, readiness for action etc. crouches, crouched, crouching.
crowned ::: 1. Invested with regal power; enthroned. 2. Ultimate; perfect; sovereign. 3. Having the finishing touch added to; completed worthily; brought to a successful consummation.
cry ::: 1. To entreat loudly; supplicate. 2. To call loudly; shout. 3. To sob or shed tears because of grief, sorrow, or pain; weep. 4. To utter or shout (words of appeal, exclamation, fear, etc.) 5. To utter a characteristic sound or call. Used of an animal. cries, cried, criedst, criest, crying.
dam ::: a female parent (esp. used of four-footed domestic animals).
decimal ::: pertaining to tenths or to the number ten; proceeding by tens. decimals.
den ::: 1. The shelter or retreat of a wild animal; a lair. 2. A cave used as a place of shelter or concealment. 3. A squalid or vile abode or place.
denizens ::: inhabitants; occupants; residents, especially of plants or animals and people established in a place to which they are not native.
“Divine Love, in my view of it, is again not something ethereal, cold and far, but a love absolutely intense, intimate and full of unity, closeness and rapture using all the nature for its expression.” Letters on Yoga
divine love ::: Sri Aurobindo: "Divine Love, in my view of it, is again not something ethereal, cold and far, but a love absolutely intense, intimate and full of unity, closeness and rapture using all the nature for its expression.” *Letters on Yoga
djinn ::: (Islam) an invisible spirit mentioned in the Koran and believed by Muslims to inhabit the earth and influence mankind by appearing in the form of humans or animals. djinns .
dragon ::: “the black dragon of the Inconscience sustains with its vast wings and its back of darkness the whole structure of the material universe; its energies unroll the flux of things, its obscure intimations seem to be the starting-point of consciousness itself and the source of all life-impulse.” The Life Divine
dream ::: 1. A series of images, ideas, emotions, and sensations occurring involuntarily in the mind during certain stages of sleep. 2. A vision occurring to a person while awake. 3. A person or thing that is as pleasant, or seemingly unreal, as a dream 4. An ideal or aspiration; goal; aim. 5. A wild or vain fancy. Dream, dream"s, Dream"s, dreams, dream-brood, dream-brush, dream-built, dream-caught, dream-fact, dream-fate, dream-god"s, dream-happiness, dream-hued, dream-life, dream-light, dream-made, dream-mind, dream-notes, dream-print, dream-sculptured, dream-shores, dream-smiles, dream-splendour, dream-truth, dream-vasts, dream-white, dream-world, half-dream, self-dream, sun-dream, world-dream. *adj. 6. Of a colour: misty, dim, or cloudy. v. 7. To have an image (of) or fantasy (about) in or as if in a dream. dreams, dreamed, *dreaming.
dreaming ::: seeing or imagining in sleep or in a vision.
drive ::: v. 1. To impel; constrain; urge; compel. 2. To manoeuvre, guide or steer the progress of. 3. To impel (matter) by physical force; to cause (something) to move along by direct application of physical force; to propel, carry along. 4. To send, expel, or otherwise cause to move away or out by force or compulsion. 5. To strive vigorously and with determination toward a goal or objective. 6. To cause and guide the movement of (a vehicle, an animal, etc.). n. 7. A strong organized effort to accomplish a purpose, with energy, push or aggressiveness. 8. Impulse; impulsive force. adj. 9. Urged onward, impelled. 10. Pertaining to an inner urge that stimulates activity or inhibition. drives, drove, drov"st, driving, driven.
drudge ::: one who labours without interest in dull or unimaginative ways; a labourer, slave.
Earth ::: “The earth is a material field of evolution. Mind and life, supermind, Sachchidananda are in principle involved there in the earth-consciousness; but only Matter is at first organized; then life descends from the life plane and gives shape and organization and activity to the life principle in Matter, creates the plant and animal; then mind descends from the mind plane, creating man. Now supermind is to descend so as to create a supramental race.” Letters on Yoga
Ecstasy ::: “It has been held that ecstasy is a lower and transient passage, the peace of the Supreme is the supreme realisation, the consummate abiding experience. This may be true on the spiritual-mind plane: there the first ecstasy felt is indeed a spiritual rapture, but it can be and is very usually mingled with a supreme happiness of the vital parts taken up by the Spirit; there is an exaltation, exultation, excitement, a highest intensity of the joy of the heart and the pure inner soul-sensation that can be a splendid passage or an uplifting force but is not the ultimate permanent foundation. But in the highest ascents of the spiritual bliss there is not this vehement exaltation and excitement; there is instead an illimitable intensity of participation in an eternal ecstasy which is founded on the eternal Existence and therefore on a beatific tranquillity of eternal peace. Peace and ecstasy cease to be different and become one. The Supermind, reconciling and fusing all differences as well as all contradictions, brings out this unity; a wide calm and a deep delight of all-existence are among its first steps of self-realisation, but this calm and this delight rise together, as one state, into an increasing intensity and culminate in the eternal ecstasy, the bliss that is the Infinite.” The Life Divine
eidolon ::: an unsubstantial image; apparition; phantom.
ethics ::: “In other words, ethics is a stage in evolution. That which is common to all stages is the urge of Sachchidananda towards self-expression. This urge is at first non-ethical, then infra-ethical in the animal, then in the intelligent animal even anti-ethical for it permits us to approve hurt done to others which we disapprove when done to ourselves. In this respect man even now is only half-ethical. And just as all below us is infra-ethical, so there may be that above us whither we shall eventually arrive, which is supra-ethical, has no need of ethics. The ethical impulse and attitude, so all-important to humanity, is a means by which it struggles out of the lower harmony and universality based upon inconscience and broken up by Life into individual discords towards a higher harmony and universality based upon conscient oneness with all existences. Arriving at that goal, this means will no longer be necessary or even possible, since the qualities and oppositions on which it depends will naturally dissolve and disappear in the final reconciliation.” The Life Divine
eudaemonised ::: made happy. In ethics, the view that the ultimate justification of virtuous activity is happiness. Virtuous activity may be conceived as a means to happiness, or well-being, or as partly constitutive of it.
“Every man is knowingly or unknowingly the instrument of a universal Power and, apart from the inner Presence, there is no such essential difference between one action and another, one kind of instrumentation and another as would warrant the folly of an egoistic pride. The difference between knowledge and ignorance is a grace of the Spirit; the breath of divine Power blows where it lists and fills today one and tomorrow another with the word or the puissance. If the potter shapes one pot more perfectly than another, the merit lies not in the vessel but the maker. The attitude of our mind must not be ‘This is my strength’ or ‘Behold God’s power in me’, but rather ‘A Divine Power works in this mind and body and it is the same that works in all men and in the animal, in the plant and in the metal, in conscious and living things and in things apparently inconscient and inanimate.’” The Synthesis of Yoga
evolution ::: “Evolution is nothing but the progressive unfolding of spirit out of the density of material consciousness and the gradual self-revelation of God out of this apparent animal being.” The Hour of God
"Evolution is an inverse action of the involution: what is an ultimate and last derivation in the involution is the first to appear in the evolution; what was original and primal in the involution is in the evolution the last and supreme emergence.” The Life Divine ::: "Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here.” Essays in Philosophy and Yoga
“Evolution is an inverse action of the involution: what is an ultimate and last derivation in the involution is the first to appear in the evolution; what was original and primal in the involution is in the evolution the last and supreme emergence.” The Life Divine
evolution ::: Sri Aurobindo: "Evolution is nothing but the progressive unfolding of spirit out of the density of material consciousness and the gradual self-revelation of God out of this apparent animal being.” *The Hour of God
exact ::: 1. Capable of the greatest precision. 2. Precise, as opposed to approximate; neither more nor less. 3. Absolutely accurate or correct in every detail; the same in every detail; precise. 4. Admitting of no deviation, precise, rigorous; strictly regulated.
faith ::: “Faith is a necessary means for arriving at realisation, because we are ignorant and do not yet know that which we are seeking to realise; faith is indeed knowledge giving the ignorance an intimation of itself previous to its own manifestation, it is the gleam sent before by the yet unrisen Sun. When the Sun shall rise, there will be no longer any need of the gleam.” Letters on Yoga
fear ::: n. 1. A distressing emotion aroused by impending danger, evil, pain, etc., whether the threat is real or imagined; the feeling or condition of being afraid. v. 2. To regard with fear; be afraid of. 3. To have reverential awe of.** fear"s, fears, feared, fearing, fear-filled.
fettered ::: bound with chains or ropes, etc. around the legs, as an animal, to restrict the movement of. Hence, fig. imposed restraint upon; confined, impeded, restrained.
fiction ::: an imaginative creation or a pretence that does not represent actuality but has been invented; made-up. fictions.
fig. Familiar, intimate.
final ::: 1. Of or constituting the end result of a succession or process; ultimate. 2. Constituting the end or purpose.
flash-images ::: photographic images produced by the bright artificial light thrown briefly upon a subject by a flashbulb. ::: thunder-flash. A thunderbolt.
-flocks ::: groups of animals or birds that live, travel, or feed together. moon-flocks.
"For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere.” Essays Divine and Human
“For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere.” Essays Divine and Human
For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere.
"For if evolution is the progressive manifestation by Nature of that which slept or worked in her, involved, it is also the overt realisation of that which she secretly is. We cannot, then, bid her the right to condemn with the religionist as perverse and presumptuous or with the rationalist as a disease or hallucination any intention she may evince or effort she may make to go beyond. If it be true that Spirit is involved in Matter and apparent Nature is secret God, then the manifestation of the divine in himself and the realisation of God within and without are the highest and most legitimate aim possible to man upon earth.” The Life Divine
“For if evolution is the progressive manifestation by Nature of that which slept or worked in her, involved, it is also the overt realisation of that which she secretly is. We cannot, then, bid her the right to condemn with the religionist as perverse and presumptuous or with the rationalist as a disease or hallucination any intention she may evince or effort she may make to go beyond. If it be true that Spirit is involved in Matter and apparent Nature is secret God, then the manifestation of the divine in himself and the realisation of God within and without are the highest and most legitimate aim possible to man upon earth.” The Life Divine
::: "For in reality, no man works, but Nature works through him for the self-expression of a Power within that proceeds from the Infinite. To know that and live in the presence and in the being of the Master of Nature, free from desire and the illusion of personal impulsion, is the one thing needful. That and not the bodily cessation of action is the true release; for the bondage of works at once ceases. A man might sit still and motionless for ever and yet be as much bound to the Ignorance as the animal or the insect. But if he can make this greater consciousness dynamic within him, then all the work of all the worlds could pass through him and yet he would remain at rest, absolute in calm and peace, free from all bondage.” *The Synthesis of Yoga
“For in reality, no man works, but Nature works through him for the self-expression of a Power within that proceeds from the Infinite. To know that and live in the presence and in the being of the Master of Nature, free from desire and the illusion of personal impulsion, is the one thing needful. That and not the bodily cessation of action is the true release; for the bondage of works at once ceases. A man might sit still and motionless for ever and yet be as much bound to the Ignorance as the animal or the insect. But if he can make this greater consciousness dynamic within him, then all the work of all the worlds could pass through him and yet he would remain at rest, absolute in calm and peace, free from all bondage.” The Synthesis of Yoga
::: "For the impersonal Divine is not ultimately an abstraction or a mere principle or a mere state or power and degree of being any more than we ourselves are really such abstractions. The intellect first approaches it through such conceptions, but realisation ends by exceeding them. Through the realisation of higher and higher principles of being and states of conscious existence we arrive not at the annullation of all in a sort of positive zero or even an inexpressible state of existence, but at the transcendent Existence itself which is also the Existent who transcends all definition by personality and yet is always that which is the essence of personality.” *The Synthesis of Yoga
“For the impersonal Divine is not ultimately an abstraction or a mere principle or a mere state or power and degree of being any more than we ourselves are really such abstractions. The intellect first approaches it through such conceptions, but realisation ends by exceeding them. Through the realisation of higher and higher principles of being and states of conscious existence we arrive not at the annullation of all in a sort of positive zero or even an inexpressible state of existence, but at the transcendent Existence itself which is also the Existent who transcends all definition by personality and yet is always that which is the essence of personality.” The Synthesis of Yoga
gargoyle ::: a grotesquely carved face or figure of a human or animal.
gauge ::: 1. To determine the exact dimensions, capacity, quantity, or force of; measure. 2. To appraise, estimate, or judge; assess; evaluate. gauged.
giantess ::: an imaginary female being of human form but superhuman size, strength, etc.
goad ::: n. 1. A long stick with a pointed end used for prodding animals. 2. An agent or means of prodding or urging; a stimulus. v. 3. To prod or urge with or as if with a long pointed stick. goads.
"God is the All and that which exceeds, transcends the All; there is nothing in existence which is not God but God is not anything in that existence, except symbolically, in image to His own consciousness.” The Life Divine
“God is the All and that which exceeds, transcends the All; there is nothing in existence which is not God but God is not anything in that existence, except symbolically, in image to His own consciousness.” The Life Divine
godlings ::: minor gods; inferior deities, those imagined as possessing little power, esp. those whose influence or authority is entirely local.
grimacing ::: making a sharp contortion of the face expressive of pain, contempt, or disgust.
growl ::: 1. (of animals, esp. when hostile) to utter (sounds) in a low inarticulate manner. 2. To make a deep rough sound, as of thunder. growls, growled.
having existence only in the imagination; unreal; illusory.
“Hell and heaven are often imaginary states of the soul or rather of the vital which it constructs about it after its passing. What is meant by hell is a painful passage through the vital or lingering there, as for instance, in many cases of suicide where one remains surrounded by the forces of suffering and turmoil created by this unnatural and violent exit. There are, of course, also worlds of mind and vital worlds which are penetrated with joyful or dark experiences. One may pass through these as the result of things formed in the nature which create the necessary affinities, but the idea of reward or retribution is a crude and vulgar conception which is a mere popular error.” Letters on Yoga
“He [man] has in him not a single mentality, but a double and a triple, the mind material and nervous, the pure intellectual mind which liberates itself from the illusions of the body and the senses, and a divine mind above intellect which in its turn liberates itself from the imperfect modes of the logically discriminative and imaginative reason.” The Synthesis of Yoga
herd ::: 1. A number of animals kept, feeding, or travelling together; drove; flock. 2. The multitude, the common people, the masses. herds, sun-herds.
"High beyond the Intelligence is the Great Self, beyond the Great Self is the Unmanifest, beyond the Unmanifest is the Conscious Being. There is nothing beyond the Being, — that is the extreme ultimate, that the supreme goal.” — Katha Upanishad. (4) (Sri Aurobindo"s translation) The Life Divine
“High beyond the Intelligence is the Great Self, beyond the Great Self is the Unmanifest, beyond the Unmanifest is the Conscious Being. There is nothing beyond the Being,—that is the extreme ultimate, that the supreme goal.”—Katha Upanishad. (4) (Sri Aurobindo’s translation) The Life Divine
hint ::: n. 1. A brief or indirect suggestion; a tip. 2. Perceived indication or suggestion; note; intimation. 3. A very slight or hardly noticeable amount. hints, heaven-hints. v. 4. To indicate or make known in an indirect manner. hinted.
::: ". . . Hiranyagarbha, the luminous mind of dreams, looking through [gross forms created by Virat] those forms to see his own images behind them.” *The Future Poetry
“… Hiranyagarbha, the luminous mind of dreams, looking through [gross forms created by Virat] those forms to see his own images behind them.” The Future Poetry
::: "Identity is the first truth of existence; division is the second truth; all division is a division in oneness. There is one Existence which looks at itself from many self-divided unities observing other similar and dissimilar self-divided unities by the device of division. Being is one; division is a device or a secondary condition of consciousness; but the primary truth of consciousness also is a truth of oneness and identity.” Essays Divine and Human
“Identity is the first truth of existence; division is the second truth; all division is a division in oneness. There is one Existence which looks at itself from many self-divided unities observing other similar and dissimilar self-divided unities by the device of division. Being is one; division is a device or a secondary condition of consciousness; but the primary truth of consciousness also is a truth of oneness and identity.” Essays Divine and Human
"I find it difficult to take these psycho-analysts at all seriously when they try to scrutinise spiritual experience by the flicker of their torch-lights, — yet perhaps one ought to, for half-knowledge is a powerful thing and can be a great obstacle to the coming in front of the true Truth. This new psychology looks to me very much like children learning some summary and not very adequate alphabet, exulting in putting their a-b-c-d of the subconscient and the mysterious underground super-ego together and imagining that their first book of obscure beginnings (c-a-t cat, t-r-e-e tree) is the very heart of the real knowledge. They look from down up and explain the higher lights by the lower obscurities; but the foundation of these things is above and not below, upari budhna esam.” Letters on Yoga
“I find it difficult to take these psycho-analysts at all seriously when they try to scrutinise spiritual experience by the flicker of their torch-lights,—yet perhaps one ought to, for half-knowledge is a powerful thing and can be a great obstacle to the coming in front of the true Truth. This new psychology looks to me very much like children learning some summary and not very adequate alphabet, exulting in putting their a-b-c-d of the subconscient and the mysterious underground super-ego together and imagining that their first book of obscure beginnings (c-a-t cat, t-r-e-e tree) is the very heart of the real knowledge. They look from down up and explain the higher lights by the lower obscurities; but the foundation of these things is above and not below, upari budhna esam.” Letters on Yoga
“If we accept the Vedic image of the Sun of Truth, . . . we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; . . . At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies,—not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality.” The Life Divine
"Ignorance, this matrix of sin, has in its substantial effect the appearance of a triple cord of limited mind, inefficient life, obscure physical animality, the three ropes with which the Rishi Shunahshepa in the parable was bound as a victim to the sacrificial post.” The Secret of the Veda
“Ignorance, this matrix of sin, has in its substantial effect the appearance of a triple cord of limited mind, inefficient life, obscure physical animality, the three ropes with which the Rishi Shunahshepa in the parable was bound as a victim to the sacrificial post.” The Secret of the Veda
illumined mind ::: Sri Aurobindo: "This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the Spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge.” *The Life Divine
"The Illumined Mind does not work primarily by thought, but by vision; . . . .” The Life Divine
"As the Higher Mind brings a greater consciousness into the being through the spiritual idea and its power of truth, so the Illumined Mind brings in a still greater consciousness through a Truth-sight and Truth-light and its seeing and seizing power.” The Life Divine*
inanimate ::: 1. Lacking the qualities or features of living beings; not animate or alive. 2. Spiritless; dull; lacking activity or life. Also fig.
incapable of being imagined; inconceivable; incomprehensible. (Also used as a n.) Unimaginable.
inconscient ::: Sri Aurobindo: "The Inconscient and the Ignorance may be mere empty abstractions and can be dismissed as irrelevant jargon if one has not come in collision with them or plunged into their dark and bottomless reality. But to me they are realities, concrete powers whose resistance is present everywhere and at all times in its tremendous and boundless mass.” *Letters on Savitri
". . . in its actual cosmic manifestation the Supreme, being the Infinite and not bound by any limitation, can manifest in Itself, in its consciousness of innumerable possibilities, something that seems to be the opposite of itself, something in which there can be Darkness, Inconscience, Inertia, Insensibility, Disharmony and Disintegration. It is this that we see at the basis of the material world and speak of nowadays as the Inconscient — the Inconscient Ocean of the Rigveda in which the One was hidden and arose in the form of this universe — or, as it is sometimes called, the non-being, Asat.” Letters on Yoga
"The Inconscient itself is only an involved state of consciousness which like the Tao or Shunya, though in a different way, contains all things suppressed within it so that under a pressure from above or within all can evolve out of it — ‘an inert Soul with a somnambulist Force".” Letters on Yoga
"The Inconscient is the last resort of the Ignorance.” Letters on Yoga
"The body, we have said, is a creation of the Inconscient and itself inconscient or at least subconscient in parts of itself and much of its hidden action; but what we call the Inconscient is an appearance, a dwelling place, an instrument of a secret Consciousness or a Superconscient which has created the miracle we call the universe.” Essays in Philosophy and Yoga :::
"The Inconscient is a sleep or a prison, the conscient a round of strivings without ultimate issue or the wanderings of a dream: we must wake into the superconscious where all darkness of night and half-lights cease in the self-luminous bliss of the Eternal.” The Life Divine
"Men have not learnt yet to recognise the Inconscient on which the whole material world they see is built, or the Ignorance of which their whole nature including their knowledge is built; they think that these words are only abstract metaphysical jargon flung about by the philosophers in their clouds or laboured out in long and wearisome books like The Life Divine. Letters on Savitri :::
"Is it really a fact that even the ordinary reader would not be able to see any difference between the Inconscient and Ignorance unless the difference is expressly explained to him? This is not a matter of philosophical terminology but of common sense and the understood meaning of English words. One would say ‘even the inconscient stone" but one would not say, as one might of a child, ‘the ignorant stone". One must first be conscious before one can be ignorant. What is true is that the ordinary reader might not be familiar with the philosophical content of the word Inconscient and might not be familiar with the Vedantic idea of the Ignorance as the power behind the manifested world. But I don"t see how I can acquaint him with these things in a single line, even with the most. illuminating image or symbol. He might wonder, if he were Johnsonianly minded, how an Inconscient could be teased or how it could wake Ignorance. I am afraid, in the absence of a miracle of inspired poetical exegesis flashing through my mind, he will have to be left wondering.” Letters on Savitri
**inconscient, Inconscient"s.**
"Indian devotion has especially seized upon the most intimate human relations and made them stepping-stones to the supra-human. God the Guru, God the Master, God the Friend, God the Mother, God the Child, God the Self, each of these experiences — for to us they are more than merely ideas, — it has carried to its extreme possibilities.” Essays in Philosophy and Yoga
“Indian devotion has especially seized upon the most intimate human relations and made them stepping-stones to the supra-human. God the Guru, God the Master, God the Friend, God the Mother, God the Child, God the Self, each of these experiences—for to us they are more than merely ideas,—it has carried to its extreme possibilities.” Essays in Philosophy and Yoga
inferior ::: 1. Lower in rank, position, importance or status; subordinate. 2. Low or lower in quality, value, or estimation.
infinitesimal ::: immeasurably or incalculably minute. Infinitesimal"s.
infinity ::: “We see at once that if such an Existence is, it must be, like the Energy, infinite. Neither reason nor experience nor intuition nor imagination bears witness to us of the possibility of a final terminus. All end and beginning presuppose something beyond the end or beginning. An absolute end, an absolute beginning is not only a contradiction in terms, but a contradiction of the essence of things, a violence, a fiction. Infinity imposes itself upon the appearances of the finite by its ineffugable self-existence.” The Life Divine
ingenuity ::: 1. Inventive skill or imagination; cleverness. 2. An ingenious or imaginative contrivance.
inhabit ::: 1. To live or dwell in (a place), as people or animals. 2. To exist or be situated within; dwell in. inhabited, inhabiting, inhabitant, Inhabitant, inhabitants, all-inhabiting.
inly ::: 1. In an inward manner; inwardly. 2. Intimately; deeply within.
inmost ::: 1. Farthest within; innermost. 2. Most intimate or secret.
"In relation to the individual the Supreme is our own true and highest self, that which ultimately we are in our essence, that of which we are in our manifested nature. A spiritual knowledge, moved to arrive at the true Self in us, must reject, as the traditional way of knowledge rejects, all misleading appearances. It must discover that the body is not our self, our foundation of existence; it is a sensible form of the Infinite.” The Synthesis of Yoga
“In relation to the individual the Supreme is our own true and highest self, that which ultimately we are in our essence, that of which we are in our manifested nature. A spiritual knowledge, moved to arrive at the true Self in us, must reject, as the traditional way of knowledge rejects, all misleading appearances. It must discover that the body is not our self, our foundation of existence; it is a sensible form of the Infinite.” The Synthesis of Yoga
insensible ::: 1. Unaware; unconscious. 2. Not endowed with feeling or sensation, as matter; inanimate. 3. Unaware; unmindful; not emotionally responsive; indifferent. 4. Unresponsive in feeling; not susceptible of emotion or passion; void of any feeling. insensibly.
insentient ::: without feeling, sensation, or consciousness; inanimate.
inspiration ::: 1. A divine influence directly and immediately exerted upon the mind or soul. 2. An inspiring or animating action or influence. inspiration"s, Inspiration"s.
inspired ::: aroused, animated or imbued with the spirit to do something, by or as if by supernatural or divine influence. inspiring.
inspiring mingled reverence and admiration; impressing the emotions or imagination as magnificent; majestic, stately, sublime, solemnly grand; venerable, revered; of supreme dignity.
instant ::: n. 1. A particular moment or point in time. 2. An infinitesimal or very short space of time; a moment. adj. 3. Succeeding without any interval of time; prompt; immediate. instant"s.
instinct ::: adj. Filled or infused with some animating principle (usually followed by with).
"In Supermind being, consciousness of knowledge and consciousness of will are not divided as they seem to be in our mental operations; they are a trinity, one movement with three effective aspects. Each has its own effect. Being gives the effect of substance, consciousness the effect of knowledge, of the self-guiding and shaping idea, of comprehension and apprehension; will gives the effect of self-fulfilling force. But the idea is only the light of the reality illumining itself; it is not mental thought nor imagination, but effective self-awareness. It is Real-Idea.” The Life Divine
“In Supermind being, consciousness of knowledge and consciousness of will are not divided as they seem to be in our mental operations; they are a trinity, one movement with three effective aspects. Each has its own effect. Being gives the effect of substance, consciousness the effect of knowledge, of the self-guiding and shaping idea, of comprehension and apprehension; will gives the effect of self-fulfilling force. But the idea is only the light of the reality illumining itself; it is not mental thought nor imagination, but effective self-awareness. It is Real-Idea.” The Life Divine
intimacy ::: 1. A close, familiar, and usually affectionate or loving personal relationship with another person or group. 2. An embracing inner closeness. Intimacy, intimacies.
intimate ::: n. 1. A close friend or confidant. intimates. adj. 2. Marked by close acquaintance, association, or familiarity. 3. Of or relating to the essential part or nature of something; intrinsic. 4. Very private; closely personal. 5. Familiarly associated. adv. intimately.
intimation ::: a subtle and inner hint or suggestion; indication. intimations.
intuition ::: direct perception of truth, fact, etc., independent of any reasoning process. intuition"s, intuitions, half-intuition.
Sri Aurobindo: "Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude.” *The Life Divine
"Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind-substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of ``stable lightnings"". When this original or native Intuition begins to descend into us in answer to an ascension of our consciousness to its level or as a result of our finding of a clear way of communication with it, it may continue to come as a play of lightning-flashes, isolated or in constant action; but at this stage the judgment of reason becomes quite inapplicable, it can only act as an observer or registrar understanding or recording the more luminous intimations, judgments and discriminations of the higher power. To complete or verify an isolated intuition or discriminate its nature, its application, its limitations, the receiving consciousness must rely on another completing intuition or be able to call down a massed intuition capable of putting all in place. For once the process of the change has begun, a complete transmutation of the stuff and activities of the mind into the substance, form and power of Intuition is imperative; until then, so long as the process of consciousness depends upon the lower intelligence serving or helping out or using the intuition, the result can only be a survival of the mixed Knowledge-Ignorance uplifted or relieved by a higher light and force acting in its parts of Knowledge.” *The Life Divine
"I use the word ‘intuition" for want of a better. In truth, it is a makeshift and inadequate to the connotation demanded of it. The same has to be said of the word ‘consciousness" and many others which our poverty compels us to extend illegitimately in their significance.” *The Life Divine - Sri Aurobindo"s footnote.
"For intuition is an edge of light thrust out by the secret Supermind. . . .” The Life Divine
". . . intuition is born of a direct awareness while intellect is an indirect action of a knowledge which constructs itself with difficulty out of the unknown from signs and indications and gathered data.” The Life Divine
"Intuition is above illumined Mind which is simply higher Mind raised to a great luminosity and more open to modified forms of intuition and inspiration.” Letters on Yoga
"Intuition sees the truth of things by a direct inner contact, not like the ordinary mental intelligence by seeking and reaching out for indirect contacts through the senses etc. But the limitation of the Intuition as compared with the supermind is that it sees things by flashes, point by point, not as a whole. Also in coming into the mind it gets mixed with the mental movement and forms a kind of intuitive mind activity which is not the pure truth, but something in between the higher Truth and the mental seeking. It can lead the consciousness through a sort of transitional stage and that is practically its function.” Letters on Yoga
intuition ::: “Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the
“Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind-substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of ``stable lightnings’’. When this original or native Intuition begins to descend into us in answer to an ascension of our consciousness to its level or as a result of our finding of a clear way of communication with it, it may continue to come as a play of lightning-flashes, isolated or in constant action; but at this stage the judgment of reason becomes quite inapplicable, it can only act as an observer or registrar understanding or recording the more luminous intimations, judgments and discriminations of the higher power. To complete or verify an isolated intuition or discriminate its nature, its application, its limitations, the receiving consciousness must rely on another completing intuition or be able to call down a massed intuition capable of putting all in place. For once the process of the change has begun, a complete transmutation of the stuff and activities of the mind into the substance, form and power of Intuition is imperative; until then, so long as the process of consciousness depends upon the lower intelligence serving or helping out or using the intuition, the result can only be a survival of the mixed Knowledge-Ignorance uplifted or relieved by a higher light and force acting in its parts of Knowledge.” The Life Divine
invent ::: to produce or contrive (something previously unknown) by the use of ingenuity or imagination. invents, invented, inventing, inventor, invention, invention"s, inventions, inventive.
“Is it really a fact that even the ordinary reader would not be able to see any difference between the Inconscient and Ignorance unless the difference is expressly explained to him? This is not a matter of philosophical terminology but of common sense and the understood meaning of English words. One would say ‘even the inconscient stone’ but one would not say, as one might of a child, ‘the ignorant stone’. One must first be conscious before one can be ignorant. What is true is that the ordinary reader might not be familiar with the philosophical content of the word Inconscient and might not be familiar with the Vedantic idea of the Ignorance as the power behind the manifested world. But I don’t see how I can acquaint him with these things in a single line, even with the most. illuminating image or symbol. He might wonder, if he were Johnsonianly minded, how an Inconscient could be teased or how it could wake Ignorance. I am afraid, in the absence of a miracle of inspired poetical exegesis flashing through my mind, he will have to be left wondering.” Letters on Savitri
issue ::: 1. The ultimate result, event, or outcome of a proceeding, affair, etc. 2. The act of sending out or putting forth; distribution. 3. Something that is sent out or put forth in any form. 4. The act of sending out or putting forth; promulgation; distribution. issues, issued, issuing, issueless.
“It could be affirmed as a consequence that there is one all-pervading Life or dynamic energy—the material aspect being only its outermost movement—that creates all these forms of the physical universe, Life imperishable and eternal which, even if the whole figure of the universe were quite abolished, would itself still go on existing and be capable of producing a new universe in its place, must indeed, unless it be held back in a state of rest by some higher Power or hold itself back, inevitably go on creating. In that case Life is nothing else than the Force that builds and maintains and destroys forms in the world; it is Life that manifests itself in the form of the earth as much as in the plant that grows upon the earth and the animals that support their existence by devouring the life-force of the plant or of each other. All existence here is a universal Life that takes form of Matter. It might for that purpose hide life-process in physical process before it emerges as submental sensitivity and mentalised vitality, but still it would be throughout the same creative Life-principle.” The Life Divine
"It is true that metaphors, symbols, images are constant auxiliaries summoned by the mystic for the expression of his experiences: that is inevitable because he has to express, in a language made or at least developed and manipulated by the mind, the phenomena of a consciousness other than the mental and at once more complex and more subtly concrete.” Letters on Yoga*
“It is true that metaphors, symbols, images are constant auxiliaries summoned by the mystic for the expression of his experiences: that is inevitable because he has to express, in a language made or at least developed and manipulated by the mind, the phenomena of a consciousness other than the mental and at once more complex and more subtly concrete.” Letters on Yoga
“I use the word ‘intuition’ for want of a better. In truth, it is a makeshift and inadequate to the connotation demanded of it. The same has to be said of the word ‘consciousness’ and many others which our poverty compels us to extend illegitimately in their significance.” The Life Divine—Sri Aurobindo’s footnote.
judged ::: formed an opinion or estimation of after careful consideration.
judge ::: one who makes or is qualified to make estimates as to worth, quality, or fitness.
judgment ::: 1. The capacity to assess situations or circumstances shrewdly and to draw sound conclusions. 2. An opinion or estimate formed after consideration or deliberation, especially a formal or authoritative decision. judgments.
kind ::: 1. A class or group of individual objects, people, animals, etc., of the same nature or character, or classified together because they have traits in common; category. 2. Nature or character as determining likeness or difference between things. 3. One"s family, clan, kin, or kinsfolk. earth-kind, god-kind, self-kind.
kingdom ::: 1. A territory, state, people, or community ruled or reigned over by a king or queen. 2. Fig. The eternal spiritual sovereignty of God; the realm of this sovereignty. 3. A realm or sphere in which one thing is dominant or supreme. 4. Anything conceived as constituting a realm or sphere of independent action or control. 5. A realm or province of nature, especially one of the three broad divisions of natural objects: the animal, vegetable, and mineral kingdoms. 6. Rarely, in reference to the realm and rule of evil forces. kingdom"s, kingdoms.
lair ::: 1. A den or hideaway. 2. A den or resting place of a wild animal. lairs, lairlike.
leash ::: a chain, strap, etc. for controlling or leading a dog or other animal.
lens ::: a ground or moulded piece of glass, plastic, or other transparent material with opposite surfaces either or both of which are curved, by means of which light rays are refracted so that they converge or diverge to form an image as for magnification, or in correcting defects of vision.
::: "Liberty in one shape or another ranks among the most ancient and certainly among the most difficult aspirations of our race: it arises from a radical instinct of our being and is yet opposed to all our circumstances, it is our eternal good and our condition of perfection, but our temporal being has failed to find its key. That perhaps is because true freedom is only possible if we live in the infinite, live, as the Vedanta bids us, in and from our self-existent being; but our natural and temporal energies seek for it first not in ourselves, but in our external conditions. This great indefinable thing, liberty, is in its highest and ultimate sense a state of being; it is self living in itself and determining by its own energy what is shall be inwardly and, eventually, by the growth of a divine spiritual power within determining too what it shall make of its external circumstances and environment." War and Self-Determination
“Liberty in one shape or another ranks among the most ancient and certainly among the most difficult aspirations of our race: it arises from a radical instinct of our being and is yet opposed to all our circumstances, it is our eternal good and our condition of perfection, but our temporal being has failed to find its key. That perhaps is because true freedom is only possible if we live in the infinite, live, as the Vedanta bids us, in and from our self-existent being; but our natural and temporal energies seek for it first not in ourselves, but in our external conditions. This great indefinable thing, liberty, is in its highest and ultimate sense a state of being; it is self living in itself and determining by its own energy what is shall be inwardly and, eventually, by the growth of a divine spiritual power within determining too what it shall make of its external circumstances and environment.” War and Self-Determination
lifeless ::: 1. Having lost life; dead. 2. Having no life; inanimate. 3. Not inhabited by living beings; not capable of sustaining life. 4. Lacking vitality or animation; dull.
light ::: “… light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy.” The Life Divine
light ::: Sri Aurobindo: ". . . light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy.” *The Life Divine
"Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision"s limited range.
For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere.
God is everywhere and wherever God is, there is Light.” *The Hour of God
"Light is a general term. Light is not knowledge but the illumination that comes from above and liberates the being from obscurity and darkness.” The Mother
The Mother: "The light is everywhere, the force is everywhere. And the world is so small.” Words of the Mother, MCW Vol. 15. ::: *Light, light"s, lights, light-petalled, light-tasselled, half-light.
limb ::: 1. One of the jointed appendages of an animal, such as an arm, leg, wing, etc. 2. A branch or part. Also fig. limbs.
loomed ::: 1. Came into view as a massive, distorted, or indistinct image. 2. Rose before the vision with an appearance of great or portentous size. looming.
::: "Love is, in its essence, the joy of identity; it finds its ultimate expression in the bliss of union.” On Education, MCW Vol. 12.
“Love is, in its essence, the joy of identity; it finds its ultimate expression in the bliss of union.” On Education, MCW Vol. 12.
lust ::: 1. A passionate or overmastering desire or craving. 2. Longing desire; eagerness to possess. 3. Intense sexual desire or appetite; libidinous desire, degrading animal passion. 4. Desires. lust"s, lusts, lusted, lusting.
Man alive, your proposed emendations are an admirable exposition of the art of bringing a line down the steps till my poor "slow miraculous” above-mind line meant to give or begin the concrete portrayal of an act of some hidden Godhead finally becomes a mere metaphor thrown out from its more facile mint by a brilliantly imaginative poetic intelligence. First of all, you shift my "dimly” out of the way and transfer it to something to which it does not inwardly belongs make it an epithet of the gesture or an adverb qualifying its epithet instead of something that qualifies the atmosphere in which the act of the Godhead takes place. That is a preliminary havoc which destroys what is very important to the action, its atmosphere. I never intended the gesture to be dim, it is a luminous gesture, but forcing its way through the black quietude it comes dimly. Then again the bald phrase "a gesture came” without anything to psychicise it becomes simply something that "happened”, "came” being a poetic equivalent for "happened”, instead of the expression of the slow coming of the gesture. The words "slow” and "dimly” assure this sense of motion and this concreteness to the word"s sense here. Remove one or both whether entirely or elsewhere and you ruin the vision and change altogether its character. That is at least what happens wholly in your penultimate version and as for the last its "came” gets another meaning and one feels that somebody very slowly decided to let out the gesture from himself and it was quite a miracle that it came out at all! "Dimly miraculous” means what precisely or what "miraculously dim” — it was miraculous that it managed to be so dim or there was something vaguely miraculous about it after all? No doubt they try to mean something else — but these interpretations come in their way and trip them over. The only thing that can stand is the first version which is no doubt fine poetry, but the trouble is that it does not give the effect I wanted to give, the effect which is necessary for the dawn"s inner significance. Moreover, what becomes of the slow lingering rhythm of my line which is absolutely indispensable? Letters on Savitri
Man alive, your proposed emendations are an admirable exposition of the art of bringing a line down the steps till my poor”slow miraculous” above-mind line meant to give or begin the concrete portrayal of an act of some hidden Godhead finally becomes a mere metaphor thrown out from its more facile mint by a brilliantly imaginative poetic intelligence. First of all, you shift my”dimly” out of the way and transfer it to something to which it does not inwardly belongs make it an epithet of the gesture or an adverb qualifying its epithet instead of something that qualifies the atmosphere in which the act of the Godhead takes place. That is a preliminary havoc which destroys what is very important to the action, its atmosphere. I never intended the gesture to be dim, it is a luminous gesture, but forcing its way through the black quietude it comes dimly. Then again the bald phrase”a gesture came” without anything to psychicise it becomes simply something that”happened”,”came” being a poetic equivalent for”happened”, instead of the expression of the slow coming of the gesture. The words”slow” and”dimly” assure this sense of motion and this concreteness to the word’s sense here. Remove one or both whether entirely or elsewhere and you ruin the vision and change altogether its character. That is at least what happens wholly in your penultimate version and as for the last its”came” gets another meaning and one feels that somebody very slowly decided to let out the gesture from himself and it was quite a miracle that it came out at all!”Dimly miraculous” means what precisely or what”miraculously dim”—it was miraculous that it managed to be so dim or there was something vaguely miraculous about it after all? No doubt they try to mean something else—but these interpretations come in their way and trip them over. The only thing that can stand is the first version which is no doubt fine poetry, but the trouble is that it does not give the effect I wanted to give, the effect which is necessary for the dawn’s inner significance. Moreover, what becomes of the slow lingering rhythm of my line which is absolutely indispensable? Letters on Savitri
massacre ::: the unnecessary, indiscriminate killing of a large number of human beings or animals, as in barbarous warfare or persecution or for revenge or plunder.
mate ::: n. 1. A good friend or companion. 2. A counterpart. 3. A husband or wife; spouse. 4. The partner of a bird or an animal; one of a pair. 5. An equal in reputation; peer. v. 6. To fit or join with or to. 7. To match or marry. 8. To connect or link. mates, mated.
::: ". . . matter means the involution of the conscious delight of existence in self-oblivious force and in a self-dividing, infinitesimally disaggregated form of substance.” *The Synthesis of Yoga
“… matter means the involution of the conscious delight of existence in self-oblivious force and in a self-dividing, infinitesimally disaggregated form of substance.” The Synthesis of Yoga
measure ::: n. 1. A unit of standard of measurement. 2. The extent, quantity, dimensions, etc. of (something), ascertained esp. by comparison with a standard. 3. Bounds or limits. 4. A definite or known quality or quantity measured out. 5. A short rhythmical movement or arrangement, as in poetry or music. measures. *v. 6. To determine the size, amount, etc. 7. To estimate the relative amount, value, etc., of, by comparison with some standard. 8. To travel or move over as if measuring. *measured, measuring.
mechanic ::: n. 1. A worker skilled in making, using, or repairing machines, vehicles, and tools. mechanic"s. adj. **2. Resembling the action of a machine. 3. Resembling (inanimate) machines or their operations; acting or performed without the exercise of thought or volition; lacking spontaneity or originality; machine-like; automatic. 4. Habitual; routine; automatic. 5. Pertaining to, or controlled or affected by, physical force. mechanical, mechanically.**
meditation ::: Sri Aurobindo: "There are two words used in English to express the Indian idea of dhyana , ‘meditation" and ‘contemplation". Meditation means properly the concentration of the mind on a single train of ideas which work out a single subject. Contemplation means regarding mentally a single object, image, idea so that the knowledge about the object, image or idea may arise naturally in the mind by force of the concentration. Both these things are forms of dhyana , for the principle of dhyana is mental concentration whether in thought, vision or knowledge. *Letters on Yoga
meditation ::: “There are two words used in English to express the Indian idea of dhyana , ‘meditation’ and ‘contemplation’. Meditation means properly the concentration of the mind on a single train of ideas which work out a single subject. Contemplation means regarding mentally a single object, image, idea so that the knowledge about the object, image or idea may arise naturally in the mind by force of the concentration. Both these things are forms of dhyana , for the principle of dhyana is mental concentration whether in thought, vision or knowledge. Letters on Yoga
member ::: 1. A constituent part of a composite whole; element; portion. 2. A part or an organ of a human or animal body. members.
metamorphosis ::: 1. Any complete change in appearance, character, circumstances, etc. 2. A change or succession of changes in form during the life cycle of an animal, allowing it to adapt to different environmental conditions, as a caterpillar into a butterfly.
mild ::: 1. Gentle or temperate in character, climate, behaviour, etc. 2. Gentle or kind in disposition, manners, or behavior. 3. Warm and full of sunshine; pleasant.
mind ::: Sri Aurobindo: "The ‘Mind" in the ordinary use of the word covers indiscriminately the whole consciousness, for man is a mental being and mentalises everything; but in the language of this yoga the words ‘mind" and ‘mental" are used to connote specially the part of the nature which has to do with cognition and intelligence, with ideas, with mental or thought perceptions, the reactions of thought to things, with the truly mental movements and formations, mental vision and will, etc., that are part of his intelligence.” *Letters on Yoga
"Mind in its essence is a consciousness which measures, limits, cuts out forms of things from the indivisible whole and contains them as if each were a separate integer.” The Life Divine
"Mind is an instrument of analysis and synthesis, but not of essential knowledge. Its function is to cut out something vaguely from the unknown Thing in itself and call this measurement or delimitation of it the whole, and again to analyse the whole into its parts which it regards as separate mental objects.” The Life Divine
"The mind proper is divided into three parts — thinking Mind, dynamic Mind, externalising Mind — the former concerned with ideas and knowledge in their own right, the second with the putting out of mental forces for realisation of the idea, the third with the expression of them in life (not only by speech, but by any form it can give).” Letters on Yoga
"The difference between the ordinary mind and the intuitive is that the former, seeking in the darkness or at most by its own unsteady torchlight, first, sees things only as they are presented in that light and, secondly, where it does not know, constructs by imagination, by uncertain inference, by others of its aids and makeshifts things which it readily takes for truth, shadow projections, cloud edifices, unreal prolongations, deceptive anticipations, possibilities and probabilities which do duty for certitudes. The intuitive mind constructs nothing in this artificial fashion, but makes itself a receiver of the light and allows the truth to manifest in it and organise its own constructions.” The Synthesis of Yoga
"He [man] has in him not a single mentality, but a double and a triple, the mind material and nervous, the pure intellectual mind which liberates itself from the illusions of the body and the senses, and a divine mind above intellect which in its turn liberates itself from the imperfect modes of the logically discriminative and imaginative reason.” The Synthesis of Yoga
"Our mind is an observer of actuals, an inventor or discoverer of possibilities, but not a seer of the occult imperatives that necessitate the movements and forms of a creation. . . .” *The Life Divine
"The human mind is an instrument not of truth but of ignorance and error.” Letters on Yoga
"For Mind as we know it is a power of the Ignorance seeking for Truth, groping with difficulty to find it, reaching only mental constructions and representations of it in word and idea, in mind formations, sense formations, — as if bright or shadowy photographs or films of a distant Reality were all that it could achieve.” The Life Divine
The Mother: "The true role of the mind is the formation and organization of action. The mind has a formative and organizing power, and it is that which puts the different elements of inspiration in order for action, for organizing action. And if it would only confine itself to that role, receiving inspirations — whether from above or from the mystic centre of the soul — and simply formulating the plan of action — in broad outline or in minute detail, for the smallest things of life or the great terrestrial organizations — it would amply fulfil its function. It is not an instrument of knowledge. But is can use knowledge for action, to organize action. It is an instrument of organization and formation, very powerful and very capable when it is well developed.” Questions and Answers 1956, MCW Vol. 8.*
mirror ::: n. 1. A surface capable of reflecting sufficient undiffused light to form an image of an object placed in front of it. 2. Something that faithfully reflects or gives a true picture of something else. Also fig. mirrors. v. 3. To reflect in or as if in a mirror. mirrors, mirrored, mirroring, mirror-air, fragment-mirrorings.
movement ::: 1. The act or an instance of moving; a change in place or position. A particular manner of moving. 2. Usually, movements, actions or activities, as of a person or a body of persons. ::: movement"s, movements, many-movemented.
Sri Aurobindo: "When we withdraw our gaze from its egoistic preoccupation with limited and fleeting interests and look upon the world with dispassionate and curious eyes that search only for the Truth, our first result is the perception of a boundless energy of infinite existence, infinite movement, infinite activity pouring itself out in limitless Space, in eternal Time, an existence that surpasses infinitely our ego or any ego or any collectivity of egos, in whose balance the grandiose products of aeons are but the dust of a moment and in whose incalculable sum numberless myriads count only as a petty swarm." *The Life Divine
". . . the purest, freest form of insight into existence as it is shows us nothing but movement. Two things alone exist, movement in Space, movement in Time, the former objective, the latter subjective.” The Life Divine
"The world is a cyclic movement (samsâra ) of the Divine Consciousness in Space and Time. Its law and, in a sense, its object is progression; it exists by movement and would be dissolved by cessation of movement. But the basis of this movement is not material; it is the energy of active consciousness which, by its motion and multiplication in different principles (different in appearance, the same in essence), creates oppositions of unity and multiplicity, divisions of Time and Space, relations and groupings of circumstance and Causality. All these things are real in consciousness, but only symbolic of the Being, somewhat as the imaginations of a creative Mind are true representations of itself, yet not quite real in comparison with itself, or real with a different kind of reality.” The Upanishads*
moving picture ::: a form of entertainment that enacts a story by sound and a sequence of images giving the illusion of continuous movement. moving pictures.
muzzle ::: the forward, projecting part of the head of certain animals, such as dogs, including the mouth, nose, and jaws; the snout.
“My researches first convinced me that words, like plants, like animals, are in no sense artificial products, but growths,—living growths of sound with certain seed-sounds as their basis. Out of these seed-sounds develop a small number of primitive root-words with an immense progeny which have their successive generations and arrange themselves in tribes, clans, families, selective groups each having a common stock and a common psychological history. For the factor which presided over the development of language was the association, by the nervous mind of primitive man, of certain general significances or rather of certain general utilities and sense-values with articulate sounds. The process of this association was also in no sense artificial but natural, governed by simple and definite psychological laws.” The Secret of the Veda
mystic ::: “I used the word ‘mystic’ in the sense of a certain kind of inner seeing and feeling of things, a way which to the intellect would seem occult and visionary—for this is something different from imagination and its work with which the intellect is familiar.” On Himself
mythic ::: 1. Of, relating to, or having the nature of a myth. 2. Imaginary; fictitious.
n. **1. Any group or band that associates together. 2. A group of people, animals or things. v. 3. To put together closely or compactly; to form into a compact mass or body; to crowd together; to fit (many things, experiences, etc.) into a limited space or time. 4. To press tightly together; cram; as with an audience, etc. packs, packed.**
n. 1. Emotional or spiritual exaltation. 2. An elevating effect, result, or influence in the sphere of morality, emotion, physical condition, etc. v. 3. To lift up; raise; elevate. 4. To elevate in rank, honour, estate, or estimation. 5. To exalt emotionally or spiritually. uplifts, uplifting.
n. 1. Something judged in relation to its relative worth, merit, or importance. 2. The ideals, principles or standards of a person or society, the personal or societal judgement of what is valuable and important in life; gen. in pl. 3. A standard of estimation or exchange. values. *v. 4. To calculate or reckon the monetary value of; give a specified material or financial value to; assess; appraise. *valued.
n. 1. The body or outward appearance of a person or an animal considered separately from the face or head; figure. 2. An object, person, or part of the human body or the appearance of any of these, esp. as seen in nature. 3. The mode in which a thing exists, acts, or manifests itself; kind. 4. The structure, pattern, organization or essential nature of anything. Form, form"s, forms, Forms, form-bound, form-discoveries, form-maker, form-smitten, thought-forms. v. 5. To give form to; shape. 6.* *To take or assume form; to be formed or produced. forms, formed, many-formed, sense-formed. ::: re-form.** To form a second time, form over again.
n. 1. The point, axis, or pivot about which a body rotates. 2. A point, area, or part that is approximately in the middle of a larger area or volume. 3. A person or thing that is a focus of interest or attention. 4. A point of origin. centre"s, centres. v. 5. To focus or bring together. 6. To move towards, mark, put, or be concentrated at or as at a centre. 7. centred. Brought together to a centre, concentrated.
natural child ::: an illegitimate child.
nature ::: 1. The universe, with all its phenomena. 2. The forces and processes that produce and control all the phenomena of the material world. 3. The material world, esp. as surrounding human kind and existing independently of human activities. 4. The essential characteristics and qualities of a human being. 5. A particular combination of qualities belonging to a person, animal, thing, of class by birth, origin, or constitution; native or inherent character. 6. Characteristic disposition; temperament. nature"s, Nature"s, natures, earth-nature ("s), Earth-Nature"s, Heaven-nature"s, life-nature"s, soul-nature, World-Nature"s, twi-natured.
net ::: 1. A bag or other contrivance of strong thread or cord worked into an open, meshed fabric, for catching fish, birds, or other animals. 2. Anything serving to catch or ensnare. cloud-net, drag-net.
not apprehended (even) in a dream or dreams; not imagined or thought of.
notion ::: a mental image or representation; an idea or conception.
"Of course, that is the real fact — death is only a shedding of the body, not a cessation of the personal existence. A man is not dead because he goes into another country and changes his clothes to suit that climate.” Letters on Yoga
“Of course, that is the real fact—death is only a shedding of the body, not a cessation of the personal existence. A man is not dead because he goes into another country and changes his clothes to suit that climate.” Letters on Yoga
offspring ::: the immediate descendant or descendants of a person, animal, etc.; progeny.
Oh, a tremendous power—tremendous. The first time I heard it … The first time I heard it … There was a certain Bernard who had spent a year in India, in the Himalayas, and he was visited by yogis whom he didn’t know (he lived in a hut in the Himalayas, all alone). One yogi came to see him; he didn’t say anything, he just sat by his side and then left. And that yogi simply told him,”Om …” Then he came back to France, recounted his experiences in India, and he said that. Me, I knew absolutely nothing of India at the time, and when he uttered the word OM … (Mother brings her arms down), it came: a Force like this, my whole, entire body, everything vibrated in an extraordinary way! It was like a revelation—everything, but everything started vibrating. Then I said,”At last, here’s the true sound!” Yet I knew nothing, absolutely nothing, neither what it meant nor anything. Mother’s Agenda, Volume 10, 1969.
Oh, a tremendous power—tremendous. The first time I heard it … The first time I heard it … There was a certain Bernard who had spent a year in India, in the Himalayas, and he was visited by yogis whom he didn"t know (he lived in a hut in the Himalayas, all alone). One yogi came to see him; he didn"t say anything, he just sat by his side and then left. And that yogi simply told him, "Om …” Then he came back to France, recounted his experiences in India, and he said that. Me, I knew absolutely nothing of India at the time, and when he uttered the word OM … (Mother brings her arms down), it came: a Force like this, my whole, entire body, everything vibrated in an extraordinary way! It was like a revelation—everything, but everything started vibrating. Then I said, "At last, here"s the true sound!” Yet I knew nothing, absolutely nothing, neither what it meant nor anything.
*One dealt with her who meets the burdened great. ::: Q. "Who is ‘One" here? Is it Love, the godhead mentioned before? If not, does this ‘dubious godhead with his torch of pain" correspond to the ‘image white and high of godlike pain" spoken of a little earlier? Or is it time whose ‘snare" occurs in the last line of the preceding passage?”
oppressed ::: v. 1. Overwhelmed or crushed, esp. in battle. 2. To lie heavy on; burdened (the mind, imagination, etc.). oppresses, oppressed, oppressing.* *n. oppressed. 3. Those who are subjugated by cruelty, force, etc.; trampled down. adj. oppressed. 4.** Afflicted or tormented; burdened psychologically or mentally; caused to suffer.
originals ::: 1. Works that have been composed or created first-hand. 2. Primary forms or types.
overmind ::: Sri Aurobindo: "The overmind is a sort of delegation from the supermind (this is a metaphor only) which supports the present evolutionary universe in which we live here in Matter. If supermind were to start here from the beginning as the direct creative Power, a world of the kind we see now would be impossible; it would have been full of the divine Light from the beginning, there would be no involution in the inconscience of Matter, consequently no gradual striving evolution of consciousness in Matter. A line is therefore drawn between the higher half of the universe of consciousness, parardha , and the lower half, aparardha. The higher half is constituted of Sat, Chit, Ananda, Mahas (the supramental) — the lower half of mind, life, Matter. This line is the intermediary overmind which, though luminous itself, keeps from us the full indivisible supramental Light, depends on it indeed, but in receiving it, divides, distributes, breaks it up into separated aspects, powers, multiplicities of all kinds, each of which it is possible by a further diminution of consciousness, such as we reach in Mind, to regard as the sole or the chief Truth and all the rest as subordinate or contradictory to it.” *Letters on Yoga
"The overmind is the highest of the planes below the supramental.” *Letters on Yoga
"In its nature and law the Overmind is a delegate of the Supermind Consciousness, its delegate to the Ignorance. Or we might speak of it as a protective double, a screen of dissimilar similarity through which Supermind can act indirectly on an Ignorance whose darkness could not bear or receive the direct impact of a supreme Light.” The Life Divine
"The Overmind is a principle of cosmic Truth and a vast and endless catholicity is its very spirit; its energy is an all-dynamism as well as a principle of separate dynamisms: it is a sort of inferior Supermind, — although it is concerned predominantly not with absolutes, but with what might be called the dynamic potentials or pragmatic truths of Reality, or with absolutes mainly for their power of generating pragmatic or creative values, although, too, its comprehension of things is more global than integral, since its totality is built up of global wholes or constituted by separate independent realities uniting or coalescing together, and although the essential unity is grasped by it and felt to be basic of things and pervasive in their manifestation, but no longer as in the Supermind their intimate and ever-present secret, their dominating continent, the overt constant builder of the harmonic whole of their activity and nature.” The Life Divine
"The overmind sees calmly, steadily, in great masses and large extensions of space and time and relation, globally; it creates and acts in the same way — it is the world of the great Gods, the divine Creators.” *Letters on Yoga
"The Overmind is essentially a spiritual power. Mind in it surpasses its ordinary self and rises and takes its stand on a spiritual foundation. It embraces beauty and sublimates it; it has an essential aesthesis which is not limited by rules and canons, it sees a universal and an eternal beauty while it takes up and transforms all that is limited and particular. It is besides concerned with things other than beauty or aesthetics. It is concerned especially with truth and knowledge or rather with a wisdom that exceeds what we call knowledge; its truth goes beyond truth of fact and truth of thought, even the higher thought which is the first spiritual range of the thinker. It has the truth of spiritual thought, spiritual feeling, spiritual sense and at its highest the truth that comes by the most intimate spiritual touch or by identity. Ultimately, truth and beauty come together and coincide, but in between there is a difference. Overmind in all its dealings puts truth first; it brings out the essential truth (and truths) in things and also its infinite possibilities; it brings out even the truth that lies behind falsehood and error; it brings out the truth of the Inconscient and the truth of the Superconscient and all that lies in between. When it speaks through poetry, this remains its first essential quality; a limited aesthetical artistic aim is not its purpose.” *Letters on Savitri
"In the overmind the Truth of supermind which is whole and harmonious enters into a separation into parts, many truths fronting each other and moved each to fulfil itself, to make a world of its own or else to prevail or take its share in worlds made of a combination of various separated Truths and Truth-forces.” Letters on Yoga
*Overmind"s.
Oversoul ::: “But with the extension of our knowledge we discover what this Spirit or Oversoul is: it is ultimately our own highest deepest vastest Self, it is apparent on its summits or by reflection in ourselves as Sachchidananda creating us and the world by the power of His divine Knowledge-Will, spiritual, supramental, truth-conscious, infinite.” The Life Divine.
oversoul ::: Sri Aurobindo: "But with the extension of our knowledge we discover what this Spirit or Oversoul is: it is ultimately our own highest deepest vastest Self, it is apparent on its summits or by reflection in ourselves as Sachchidananda creating us and the world by the power of His divine Knowledge-Will, spiritual, supramental, truth-conscious, infinite.” *The Life Divine.
panic ::: a sudden overwhelming fear, with or without cause, that produces hysterical or irrational behaviour, and that often spreads quickly through a group of persons or animals.
pen ::: to shut in or as if in a pen; i.e. a small enclosure for animals.
petalling ::: a poetic image as of petals dropping or falling.
phantom ::: n. 1. Something apparently seen, heard, or sensed, but having no physical reality; a ghost or an apparition. 2. An image that appears only in the mind; an illusion. adj. 3. Of, pertaining to, or of the nature of a phantom; illusory. phantom"s, phantoms.
::: ". . . philosophy is only a way of formulating to ourselves intellectually in their essential significance the psychological and physical facts of existence and their relation to any ultimate reality that may exist,. . . .” Essays on the Gita
“… philosophy is only a way of formulating to ourselves intellectually in their essential significance the psychological and physical facts of existence and their relation to any ultimate reality that may exist,….” Essays on the Gita
pictorial images; likenesses or representations.
picture ::: 1. A visual representation or image painted, drawn, photographed, or otherwise rendered on a flat surface. 2. A visible image however produced. 3. A particular image or reality as portrayed in an account or description; depiction; version. pictures. (See also moving picture (‘s).)
pilgrimage ::: any long journey, esp. one undertaken as a quest or for a votive purpose, as to pay homage; also the journey of mortal life.
pity ::: “Pity may be reserved, so long as thy soul makes distinctions, for the suffering animals; but humanity deserves from thee something nobler; it asks for love, for understanding, for comradeship, for the help of the equal & brother.”
plate ::: 1. A flat piece of metal on which something can be or is engraved. 2. A light-sensitive sheet of glass or metal on which a photographic image can be recorded.
posture ::: 1. A position of the body or of body parts. 2. One"s image or policy as perceived by the public. 3. A stance or disposition with regard to something. 4. Fig. A frame of mind affecting one"s thoughts or behaviour; an overall attitude. postures.
primaeval ::: belonging to the first or earliest age or ages; original or ancient.
primal ::: 1. Being first in time; original; primeval. 2. Of first importance; primary.
prey ::: n. 1. An animal hunted or caught for food; quarry. Also fig. 2. A person or thing that is the victim of an enemy. v. 2. To hunt, catch, kill or eat as prey. Also fig. preyed.
priceless ::: of inestimable worth; invaluable.
prints ::: photographic images transferred to paper or to similar surfaces, usually from negatives.
prophecy ::: “If this higher buddhi {{understanding in the profoundest sense] could act pure of the interference of these lower members, it would give pure forms of the truth; observation would be dominated or replaced by a vision which could see without subservient dependence on the testimony of the sense-mind and senses; imagination would give place to the self-assured inspiration of the truth, reasoning to the spontaneous discernment of relations and conclusion from reasoning to an intuition containing in itself those relations and not building laboriously upon them, judgment to a thought-vision in whose light the truth would stand revealed without the mask which it now wears and which our intellectual judgment has to penetrate; while memory too would take upon itself that larger sense given to it in Greek thought and be no longer a paltry selection from the store gained by the individual in his present life, but rather the all-recording knowledge which secretly holds and constantly gives from itself everything that we now seem painfully to acquire but really in this sense remember, a knowledge which includes the future(1) no less than the past.
puppet ::: 1. An artificial figure representing a human being or an animal, manipulated by the hand, rods, wires, etc. as on a miniature stage. 2. Fig. One whose behaviour is determined by the will of others; pawn. puppets.
purblind ::: 1. Slow or deficient in understanding, imagination or vision. 2. Fig. Slow in understanding or discernment; dull.
quest ::: “The quest of man for God, which becomes in the end the most ardent and enthralling of all his quests, begins with his first vague questionings of Nature and a sense of something unseen both in himself and her. Even if, as modern Science insists, religion started from animism, spirit-worship, demon-worship, and the deification of natural forces, these first forms only embody in primitive figures a veiled intuition in the subconscient, an obscure and ignorant feeling of hidden influences and incalculable forces, or a vague sense of being, will, intelligence in what seems to us inconscient, of the invisible behind the visible, of the secretly conscious spirit in things distributing itself in every working of energy. The obscurity and primitive inadequacy of the first perceptions do not detract from the value or the truth of this great quest of the human heart and mind, since all our seekings,—including Science itself,—must start from an obscure and ignorant perception of hidden realities and proceed to the more and more luminous vision of the Truth which at first comes to us masked, draped, veiled by the mists of the Ignorance. Anthropomorphism is an imaged recognition of the truth that man is what he is because God is what He is and that there is one soul and body of things, humanity even in its incompleteness the most complete manifestation yet achieved here and divinity the perfection of what in man is imperfect.” The Life Divine
Q.”Who is ‘One’ here? Is it Love, the godhead mentioned before? If not, does this ‘dubious godhead with his torch of pain’ correspond to the ‘image white and high of godlike pain’ spoken of a little earlier? Or is it time whose ‘snare’ occurs in the last line of the preceding passage?”
ramp ::: of animals: The action of standing or moving with the forelegs or arms raised, as in animosity or excitement.
rapacity ::: the state or quality of taking by force; plundering. Of animals: Subsisting by the capture of living prey.
reconcile ::: “True reconciliation proceeds always by a mutual comprehension leading to some sort of intimate oneness. It is therefore through the utmost possible unification of Spirit and Matter that we shall best arrive at their reconciling truth and so at some strongest foundation for a reconciling practice in the inner life of the individual and his outer existence.” The Life Divine
reflect ::: 1. To throw or bend back (light, for example) from a surface. 2. To give back or show an image of (an object); mirror. reflects, reflected, reflecting.
reflection ::: 1. Mental concentration; careful and deep consideration. 2. An image; representation. reflections.
reflex ::: n. 1. Fig. An image produced by reflection, as in a mirror. 2. Any automatic, unthinking, often habitual behaviour or involuntary response to a stimulus. reflexes. adj. 3. Produced as an automatic response or reaction.
reins ::: n. 1. Long narrow leather straps attached to each end of the bit of a bridle and used by a rider or driver to control a horse or other animal. 2. Fig. Controlling, guiding or governing powers. 3. The means or instruments by which power is exercised. adj. swift-reined. *v. rein. 4. To restrain or control. *reined.
"Religion in fact is not knowledge, but a faith and aspiration; it is justified indeed both by an imprecise intuitive knowledge of large spiritual truths and by the subjective experience of souls that have risen beyond the ordinary life, but in itself it only gives us the hope and faith by which we may be induced to aspire to the intimate possession of the hidden tracts and larger realities of the Spirit. That we turn always the few distinct truths and the symbols or the particular discipline of a religion into hard and fast dogmas, is a sign that as yet we are only infants in the spiritual knowledge and are yet far from the science of the Infinite.” The Synthesis of Yoga*
“Religion in fact is not knowledge, but a faith and aspiration; it is justified indeed both by an imprecise intuitive knowledge of large spiritual truths and by the subjective experience of souls that have risen beyond the ordinary life, but in itself it only gives us the hope and faith by which we may be induced to aspire to the intimate possession of the hidden tracts and larger realities of the Spirit. That we turn always the few distinct truths and the symbols or the particular discipline of a religion into hard and fast dogmas, is a sign that as yet we are only infants in the spiritual knowledge and are yet far from the science of the Infinite.” The Synthesis of Yoga
rictus ::: a gaping grimace.
ring ::: n. 1. Anything having the form of a circular band. 2. An enclosed, usually circular area in which exhibitions, sports, or contests take place. 3. A group or number of things arranged in an approximately circular arrangement. rings, aeon-rings. *v. 4. To surround with or as if with a ring; encircle.* rings, ringed.
roar ::: 1. A loud, deep cry or howl, as of an animal or a person. 2. A loud prolonged noise, such as that produced by waves. roarings. *v. *3. To make or produce a loud noise or din.
round ::: adj. 1. Full, complete, entire. rounded. 2. Whole or complete; full. 3. Expressed to the nearest ten, hundred, or thousand; rounded by approximation. adv. 4. Involving or using circular motion. 5. On all sides; all about; surrounding; enveloping. 6. In all directions from a centre or point of reference. 7. In a circular or rounded course. prep. 8. Around.
savitri ::: "In the Mahabharata, the heroine of the tale of Satyavan and Savitri; . . . . She was the daughter of King Ashwapati, and lover of Satyavan, whom she married although she was warned by Narada that he had only one year to live. On the fatal day, when Yama carried off Satyavan"s spirit, she followed him with unswerving devotion. Ultimately Yama was constrained to restore her husband to life.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works
Sri Aurobindo: "Savitri is the Divine Word, daughter of the Sun, goddess of the supreme Truth who comes down and is born to save; . . . .” (Author"s note at beginning of Savitri.)
"Savitri is represented in the poem as an incarnation of the Divine Mother . . . .” Letters on Savitri
The Mother: "Savitri [the poem] is a mantra for the transformation of the world.” Spoken to Udar
screen ::: n. 1. A moveable or fixed device, usually consisting of a covered frame, that provides shelter, serves as a partition, etc. 2. Something interposed as a partition so as to conceal from view. 3. A window or door insertion or framed wire or plastic mesh used to keep out insects and permit air flow. 4. A specially prepared, light reflecting, flat vertical surface for the reception of images as from a slide or motion picture projector. screens. v. 5. To conceal from view with or as if with a screen. screens, screened.
seasons ::: one of the four natural divisions of the year, spring, summer, fall and winter, in the North and South Temperate zones. Each season, beginning astronomically at an equinox or solstice, is characterized by specific meteorological or climatic conditions.
seed-sounds ::: Sri Aurobindo: "My researches first convinced me that words, like plants, like animals, are in no sense artificial products, but growths, — living growths of sound with certain seed-sounds as their basis. Out of these seed-sounds develop a small number of primitive root-words with an immense progeny which have their successive generations and arrange themselves in tribes, clans, families, selective groups each having a common stock and a common psychological history. For the factor which presided over the development of language was the association, by the nervous mind of primitive man, of certain general significances or rather of certain general utilities and sense-values with articulate sounds. The process of this association was also in no sense artificial but natural, governed by simple and definite psychological laws.” *The Secret of the Veda
see **subtle images.**
seizing ::: capturing the attention or imagination of.
self-knowledge ::: knowing of oneself, without help from another.
Sri Aurobindo: The possibility of a cosmic consciousness in humanity is coming slowly to be admitted in modern Psychology, like the possibility of more elastic instruments of knowledge, although still classified, even when its value and power are admitted, as a hallucination. In the psychology of the East it has always been recognised as a reality and the aim of our subjective progress. The essence of the passage over to this goal is the exceeding of the limits imposed on us by the ego-sense and at least a partaking, at most an identification with the self-knowledge which broods secret in all life and in all that seems to us inanimate. *The Life Divine
"Therefore the only final goal possible is the emergence of the infinite consciousness in the individual; it is his recovery of the truth of himself by self-knowledge and by self-realisation, the truth of the Infinite in being, the Infinite in consciousness, the Infinite in delight repossessed as his own Self and Reality of which the finite is only a mask and an instrument for various expression.” The Life Divine
"The Truth-Consciousness is everywhere present in the universe as an ordering self-knowledge by which the One manifests the harmonies of its infinite potential multiplicity.” The Life Divine
"Sense is in fact the mental contact of the embodied consciousness with its surroundings. This contact is always essentially a mental phenomenon; but in fact it depends chiefly upon the development of certain physical organs of contact with objects and with their properties to whose images it is able by habit to give their mental values. What we call the physical senses have a double element, the physical-nervous impression of the object and the mental-nervous value we give to it, and the two together make up our seeing, hearing, smell, taste, touch with all those varieties of sensation of which they, and the touch chiefly, are the starting-point or first transmitting agency.” The Synthesis of Yoga
“Sense is in fact the mental contact of the embodied consciousness with its surroundings. This contact is always essentially a mental phenomenon; but in fact it depends chiefly upon the development of certain physical organs of contact with objects and with their properties to whose images it is able by habit to give their mental values. What we call the physical senses have a double element, the physical-nervous impression of the object and the mental-nervous value we give to it, and the two together make up our seeing, hearing, smell, taste, touch with all those varieties of sensation of which they, and the touch chiefly, are the starting-point or first transmitting agency.” The Synthesis of Yoga
sense ::: n. 1. Any of the faculties, as sight, hearing, smell, taste, or touch, by which humans and animals perceive stimuli originating from outside or inside the body. 2. Meaning, signification. 3. A more or less vague perception or impression. 4. Any special capacity or perception, estimation, appreciation, etc. 5. A mental or spiritual discernment, realization, or recognition of a dream, or of anything cryptic or symbolical. sense"s, senses, senses", sense-appeal, sense-formed, sense-life"s, sense-pangs, sense-pleasures, sense-railed, sense-shackled, soul-sense. v. 6. To apprehend, detect, or perceive, without or in advance of the evidence of the senses; to perceive instinctively. 7. To be inwardly aware; conscious of. sensed, sensing. *adj. *sensed.
seraphim ::: "Hybrid celestial beings [including Cherubim] with human, animal, or birdlike characteristics that are depicted in Jewish, Christian and Islamic literature. They act as throne bearers or throne guardians of the deity. In later theology Cherubim is an angel of the second order, and Seraphim of the first. They correspond, according to Sri Aurobindo, to the Gandharvas and Venas of India tradition. (Enc. Br.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works
shadow ::: n. 1. A dark figure or image cast on the ground or some surface by a body intercepting light. 2. Shade or comparative darkness, as in an area. 3. Darkness that is caused by the interception of light. 4. A phantom; a ghost. 5. An obscure indication; a symbol, type; a prefiguration, foreshadowing. 6. A hint or faint, indistinct image or idea; intimation. 7. A mere semblance. 8. A mirrored image or reflection. 9. Shelter; protection. 10. A dominant or pervasive threat, influence, or atmosphere, esp. one causing gloom, fear, doubt, or the like. Shadow, shadow"s, shadows. v. 11. To represent faintly, prophetically; to indicate obscurely or in slight outline; to symbolize, typify, prefigure. (Often followed by forth.) shadowed. (Sri Aurobindo also employs the word as an adj.) shadowlike, shadow-hung, shadow-self, shadow-soul, shadow-Sphinx.
shadowy ::: 1. Abounding in shadow; shady. 2. Full or dark with shadows; enveloped in shadow; obscured by shadows. 3. Unsubstantial, illusory; transitory, fleeting; unreal, imaginary. 4. Resembling a shadow in faintness; slightness; faintly perceptible, indistinct, vague. 5. Spectral, ghostly. Shadowy.
sheath ::: 1. A covering or case; an inclosing pocket, bag, or envelope, specifically one fitting closely. 2. Biol. A closely enveloping part or structure, as in an animal or plant. **sheaths.
simulacrum ::: an image or representation of something; esp., a slight, unreal, or vague semblance of something; superficial likeness.
sire ::: the male parent of an animal, especially a domesticated mammal such as a horse.
skeleton ::: something reduced to its minimal form; a bare outline or sketch.
something or someone that produces images or representations of.
soul ::: Sri Aurobindo: "The word ‘soul", as also the word ‘psychic", is used very vaguely and in many different senses in the English language. More often than not, in ordinary parlance, no clear distinction is made between mind and soul and often there is an even more serious confusion, for the vital being of desire — the false soul or desire-soul — is intended by the words ‘soul" and ‘psychic" and not the true soul, the psychic being.” *Letters on Yoga
"The word soul is very vaguely used in English — as it often refers to the whole non-physical consciousness including even the vital with all its desires and passions. That was why the word psychic being has to be used so as to distinguish this divine portion from the instrumental parts of the nature.” *Letters on Yoga
"The word soul has various meanings according to the context; it may mean the Purusha supporting the formation of Prakriti, which we call a being, though the proper word would be rather a becoming; it may mean, on the other hand, specifically the psychic being in an evolutionary creature like man; it may mean the spark of the Divine which has been put into Matter by the descent of the Divine into the material world and which upholds all evolving formations here.” *Letters on Yoga
"A distinction has to be made between the soul in its essence and the psychic being. Behind each and all there is the soul which is the spark of the Divine — none could exist without that. But it is quite possible to have a vital and physical being supported by such a soul essence but without a clearly evolved psychic being behind it.” *Letters on Yoga
"The soul and the psychic being are practically the same, except that even in things which have not developed a psychic being, there is still a spark of the Divine which can be called the soul. The psychic being is called in Sanskrit the Purusha in the heart or the Chaitya Purusha. (The psychic being is the soul developing in the evolution.)” *Letters on Yoga
"The soul or spark is there before the development of an organised vital and mind. The soul is something of the Divine that descends into the evolution as a divine Principle within it to support the evolution of the individual out of the Ignorance into the Light. It develops in the course of the evolution a psychic individual or soul individuality which grows from life to life, using the evolving mind, vital and body as its instruments. It is the soul that is immortal while the rest disintegrates; it passes from life to life carrying its experience in essence and the continuity of the evolution of the individual.” *Letters on Yoga
". . . for the soul is seated within and impervious to the shocks of external events. . . .” *Essays on the Gita
". . . the soul is at first but a spark and then a little flame of godhead burning in the midst of a great darkness; for the most part it is veiled in its inner sanctum and to reveal itself it has to call on the mind, the life-force and the physical consciousness and persuade them, as best they can, to express it; ordinarily, it succeeds at most in suffusing their outwardness with its inner light and modifying with its purifying fineness their dark obscurities or their coarser mixture. Even when there is a formed psychic being able to express itself with some directness in life, it is still in all but a few a smaller portion of the being — ‘no bigger in the mass of the body than the thumb of a man" was the image used by the ancient seers — and it is not always able to prevail against the obscurity or ignorant smallness of the physical consciousness, the mistaken surenesses of the mind or the arrogance and vehemence of the vital nature.” *The Synthesis of Yoga
". . . the soul is an eternal portion of the Supreme and not a fraction of Nature.” The Life Divine
"The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” The Life Divine
*Soul, soul"s, Soul"s, souls, soulless, soul-bridals, soul-change, soul-force, Soul-Forces, soul-ground, soul-joy, soul-nature, soul-range, soul-ray, soul-scapes, soul-scene, soul-sense, soul-severance, soul-sight, soul-slaying, soul-space,, soul-spaces, soul-strength, soul-stuff, soul-truth, soul-vision, soul-wings, world-soul, World-Soul.
sphinx ::: 1. In ancient Egypt, the figure of an imaginary creature having the head of a man or an animal and the body of a lion. 2. Class. Myth. A monster, usually represented as having the head and breast of a woman, the body of a lion, and the wings of an eagle. Seated on a rock outside of Thebes, she proposed a riddle to travellers, killing them when they answered incorrectly, as all did before Oedipus. When he answered her riddle correctly the Sphinx killed herself. (The Egyptian sphinxes usually exhibit male heads and wingless bodies; in the usual Greek type the head is female and the body winged.)
spirit ::: 1. The principle of conscious life; the vital principle in humans, animating the body or mediating between body and soul. 2. A supernatural being. 3. The essential of anything. 4. An attitude or principle that inspires, animates, or pervades thought, feeling, or action. 5. A supernatural, incorporeal being, esp. one inhabiting a place, object, etc., or having a particular character. **spirit"s, spirits, spirit-depths, spirit-room, spirit-sense, spirit-space, World-spirit, World-Spirit.
Sri Aurobindo: "And though this Spirit of the universe, this One who is all, seems to be turning us on the wheel of the world as if mounted on a machine by the force of Maya, shaping us in our ignorance as the potter shapes a pot, as the weaver a fabric, by some skilful mechanical principle, yet is this spirit our own greatest self and it is according to the real idea, the truth of ourselves, that which is growing in us and finding always new and more adequate forms in birth after birth, in our animal and human and divine life, in that which we were, that which we are, that which we shall be, — it is in accordance with this inner soul-truth that, as our opened eyes will discover, we are progressively shaped by this spirit within us in its all-wise omnipotence.” *Essays on the Gita
Sri Aurobindo: "As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and support it and work for its victory; as there are powers whose life is intimately bound up with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man; — this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other, — invisible Personalities and Powers that draw man to the divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and Falsehood and Evil.” The Life Divine
Sri Aurobindo: A symbol, as I understand it, is the form on one plane that represents a truth of another. For instance, a flag is the symbol of a nation…. But generally all forms are symbols. This body of ours is a symbol of our real being and everything is a symbol of some higher reality. There are, however, different kinds of symbols: 1. Conventional symbols, such as the Vedic Rishis formed with objects taken from their surroundings. The cow stood for light because the same word `go ‘ meant both ray and cow, and because the cow was their most precious possession which maintained their life and was constantly in danger of being robbed and concealed. But once created, such a symbol becomes alive. The Rishis vitalised it and it became a part of their realisation. It appeared in their visions as an image of spiritual light. The horse also was one of their favourite symbols, and a more easily adaptable one, since its force and energy were quite evident. 2. What we might call Life-symbols, such as are not artificially chosen or mentally interpreted in a conscious deliberate way, but derive naturally from our day-to-day life and grow out of the surroundings which condition our normal path of living. To the ancients the mountain was a symbol of the path of yoga, level above level, peak upon peak. A journey, involving the crossing of rivers and the facing of lurking enemies, both animal and human, conveyed a similar idea. Nowadays I dare say we would liken yoga to a motor-ride or a railway-trip. 3. Symbols that have an inherent appositeness and power of their own. Akasha or etheric space is a symbol of the infinite all-pervading eternal Brahman. In any nationality it would convey the same meaning. Also, the Sun stands universally for the supramental Light, the divine Gnosis. 4.* Mental symbols, instances of which are numbers or alphabets. Once they are accepted, they too become active and may be useful. Thus geometrical figures have been variously interpreted. In my experience the square symbolises the supermind. I cannot say how it came to do so. Somebody or some force may have built it before it came to my mind. Of the triangle, too, there are different explanations. In one position it can symbolise the three lower planes, in another the symbol is of the three higher ones: so both can be combined together in a single sign. The ancients liked to indulge in similar speculations concerning numbers, but their systems were mostly mental. It is no doubt true that supramental realities exist which we translate into mental formulas such as Karma, Psychic evolution, etc. But they are, so to speak, infinite realities which cannot be limited by these symbolic forms, though they may be somewhat expressed by them; they might be expressed as well by other symbols, and the same symbol may also express many different ideas. Letters on Yoga
Sri Aurobindo: "Avatarhood would have little meaning if it were not connected with the evolution. The Hindu procession of the ten Avatars is itself, as it were, a parable of evolution. First the Fish Avatar, then the amphibious animal between land and water, then the land animal, then the Man-Lion Avatar, bridging man and animal, then man as dwarf, small and undeveloped and physical but containing in himself the godhead and taking possession of existence, then the rajasic, sattwic, nirguna Avatars, leading the human development from the vital rajasic to the sattwic mental man and again the overmental superman. Krishna, Buddha and Kalki depict the last three stages, the stages of the spiritual development — Krishna opens the possibility of overmind, Buddha tries to shoot beyond to the supreme liberation but that liberation is still negative, not returning upon earth to complete positively the evolution; Kalki is to correct this by bringing the Kingdom of the Divine upon earth, destroying the opposing Asura forces. The progression is striking and unmistakable.” *Letters on Yoga
*Sri Aurobindo: "Dawn always means an opening of some kind — the coming of something that is not yet fully there.” Letters on Yoga ::: "As the Sun is image and godhead of the golden Light of the divine Truth, so Dawn is image and godhead of the opening out of the supreme illumination on the night of our human ignorance. Dawn daughter of Heaven and Night her sister are obverse and reverse sides of the same eternal Infinite.” The Secret of the Veda
Sri Aurobindo: "Every man is knowingly or unknowingly the instrument of a universal Power and, apart from the inner Presence, there is no such essential difference between one action and another, one kind of instrumentation and another as would warrant the folly of an egoistic pride. The difference between knowledge and ignorance is a grace of the Spirit; the breath of divine Power blows where it lists and fills today one and tomorrow another with the word or the puissance. If the potter shapes one pot more perfectly than another, the merit lies not in the vessel but the maker. The attitude of our mind must not be ‘This is my strength" or ‘Behold God"s power in me", but rather ‘A Divine Power works in this mind and body and it is the same that works in all men and in the animal, in the plant and in the metal, in conscious and living things and in things apparently inconscient and inanimate."” The Synthesis of Yoga
Sri Aurobindo: "Faith is a necessary means for arriving at realisation, because we are ignorant and do not yet know that which we are seeking to realise; faith is indeed knowledge giving the ignorance an intimation of itself previous to its own manifestation, it is the gleam sent before by the yet unrisen Sun. When the Sun shall rise, there will be no longer any need of the gleam.” *Letters on Yoga
Sri Aurobindo: "Hell and heaven are often imaginary states of the soul or rather of the vital which it constructs about it after its passing. What is meant by hell is a painful passage through the vital or lingering there, as for instance, in many cases of suicide where one remains surrounded by the forces of suffering and turmoil created by this unnatural and violent exit. There are, of course, also worlds of mind and vital worlds which are penetrated with joyful or dark experiences. One may pass through these as the result of things formed in the nature which create the necessary affinities, but the idea of reward or retribution is a crude and vulgar conception which is a mere popular error.” Letters on Yoga
Sri Aurobindo: "His [the Titan"s] instincts call for a visible, tangible mastery and a sensational domination. How shall he feel sure of his empire unless he can feel something writhing helpless under his heel, — if in agony, so much the better? What is exploitation to him, unless it diminishes the exploited? To be able to coerce, exact, slay, overtly, irresistibly, — it is this that fills him with the sense of glory and dominion. For he is the son of division and the strong flowering of the Ego. To feel the comparative limitation of others is necessary to him that he may imagine himself immeasurable; for he has not the real, self-existent sense of infinity which no outward circumstance can abrogate. Contrast, division, negation of the wills and lives of others are essential to his self-development and self-assertion. The Titan would unify by devouring, not by harmonising; he must conquer and trample what is not himself either out of existence or into subservience so that his own image may stand out stamped upon all things and dominating all his environment.” Essays in Philosophy and Yoga
Sri Aurobindo: "If this higher buddhi {{understanding in the profoundest sense] could act pure of the interference of these lower members, it would give pure forms of the truth; observation would be dominated or replaced by a vision which could see without subservient dependence on the testimony of the sense-mind and senses; imagination would give place to the self-assured inspiration of the truth, reasoning to the spontaneous discernment of relations and conclusion from reasoning to an intuition containing in itself those relations and not building laboriously upon them, judgment to a thought-vision in whose light the truth would stand revealed without the mask which it now wears and which our intellectual judgment has to penetrate; while memory too would take upon itself that larger sense given to it in Greek thought and be no longer a paltry selection from the store gained by the individual in his present life, but rather the all-recording knowledge which secretly holds and constantly gives from itself everything that we now seem painfully to acquire but really in this sense remember, a knowledge which includes the future(1) no less than the past. ::: Footnote: In this sense the power of prophecy has been aptly called a memory of the future.]” *The Synthesis of Yoga
*Sri Aurobindo: "In other words, ethics is a stage in evolution. That which is common to all stages is the urge of Sachchidananda towards self-expression. This urge is at first non-ethical, then infra-ethical in the animal, then in the intelligent animal even anti-ethical for it permits us to approve hurt done to others which we disapprove when done to ourselves. In this respect man even now is only half-ethical. And just as all below us is infra-ethical, so there may be that above us whither we shall eventually arrive, which is supra-ethical, has no need of ethics. The ethical impulse and attitude, so all-important to humanity, is a means by which it struggles out of the lower harmony and universality based upon inconscience and broken up by Life into individual discords towards a higher harmony and universality based upon conscient oneness with all existences. Arriving at that goal, this means will no longer be necessary or even possible, since the qualities and oppositions on which it depends will naturally dissolve and disappear in the final reconciliation.” The Life Divine
Sri Aurobindo: "It could be affirmed as a consequence that there is one all-pervading Life or dynamic energy — the material aspect being only its outermost movement — that creates all these forms of the physical universe, Life imperishable and eternal which, even if the whole figure of the universe were quite abolished, would itself still go on existing and be capable of producing a new universe in its place, must indeed, unless it be held back in a state of rest by some higher Power or hold itself back, inevitably go on creating. In that case Life is nothing else than the Force that builds and maintains and destroys forms in the world; it is Life that manifests itself in the form of the earth as much as in the plant that grows upon the earth and the animals that support their existence by devouring the life-force of the plant or of each other. All existence here is a universal Life that takes form of Matter. It might for that purpose hide life-process in physical process before it emerges as submental sensitivity and mentalised vitality, but still it would be throughout the same creative Life-principle.” *The Life Divine
"Sri Aurobindo: "It has been held that ecstasy is a lower and transient passage, the peace of the Supreme is the supreme realisation, the consummate abiding experience. This may be true on the spiritual-mind plane: there the first ecstasy felt is indeed a spiritual rapture, but it can be and is very usually mingled with a supreme happiness of the vital parts taken up by the Spirit; there is an exaltation, exultation, excitement, a highest intensity of the joy of the heart and the pure inner soul-sensation that can be a splendid passage or an uplifting force but is not the ultimate permanent foundation. But in the highest ascents of the spiritual bliss there is not this vehement exaltation and excitement; there is instead an illimitable intensity of participation in an eternal ecstasy which is founded on the eternal Existence and therefore on a beatific tranquillity of eternal peace. Peace and ecstasy cease to be different and become one. The Supermind, reconciling and fusing all differences as well as all contradictions, brings out this unity; a wide calm and a deep delight of all-existence are among its first steps of self-realisation, but this calm and this delight rise together, as one state, into an increasing intensity and culminate in the eternal ecstasy, the bliss that is the Infinite.” The Life Divine
Sri Aurobindo: "I used the word ‘mystic" in the sense of a certain kind of inner seeing and feeling of things, a way which to the intellect would seem occult and visionary — for this is something different from imagination and its work with which the intellect is familiar.” *On Himself
Sri Aurobindo: ". . . our mind has the faculty of imagination; it can create and take as true and real its own mental structures: . . . . Our mental imagination is an instrument of Ignorance; it is the resort or device or refuge of a limited capacity of knowledge, a limited capacity of effective action. Mind supplements these deficiencies by its power of imagination: it uses it to extract from things obvious and visible the things that are not obvious and visible; it undertakes to create its own figures of the possible and the impossible; it erects illusory actuals or draws figures of a conjectured or constructed truth of things that are not true to outer experience. That is at least the appearance of its operation; but, in reality, it is the mind"s way or one of its ways of summoning out of Being its infinite possibilities, even of discovering or capturing the unknown possibilities of the Infinite.” The Life Divine
*Sri Aurobindo: "Pity may be reserved, so long as thy soul makes distinctions, for the suffering animals; but humanity deserves from thee something nobler; it asks for love, for understanding, for comradeship, for the help of the equal & brother.” Essays Divine and Human
Sri Aurobindo: "Science started on the assumption that the ultimate truth must be physical and objective — and the objective Ultimate (or even less than that) would explain all subjective phenomena. Yoga proceeds on the opposite view that the ultimate Truth is spiritual and subjective and it is in that ultimate Light that we must view objective phenomena.” *Letters on Yoga
Sri Aurobindo: “So too when the seer of the house of Atri cries high to Agni, ‘O Agni, O Priest of the offering, loose from us the cords,’ he is using not only a natural, but a richly-laden image. He is thinking of the triple cord of mind, nerves and body by which the soul is bound as a victim in the great world-sacrifice, the sacrifice of the Purusha; he is thinking of the force of the divine Will already awakened and at work within him, a fiery and irresistible godhead that shall uplift his oppressed divinity and cleave asunder the cords of its bondage; he is thinking of the might of that growing Strength and inner Flame which receiving all that he has to offer carries it to its own distant and difficult home, to the high-seated Truth, to the Far, to the Secret, to the Supreme.” The Secret of the Veda
Sri Aurobindo: "the black dragon of the Inconscience sustains with its vast wings and its back of darkness the whole structure of the material universe; its energies unroll the flux of things, its obscure intimations seem to be the starting-point of consciousness itself and the source of all life-impulse.” The Life Divine ::: **Unused, guarded beneath Night"s dragon paws,**
*Sri Aurobindo: "The earth is a material field of evolution. Mind and life, supermind, Sachchidananda are in principle involved there in the earth-consciousness; but only Matter is at first organized; then life descends from the life plane and gives shape and organization and activity to the life principle in Matter, creates the plant and animal; then mind descends from the mind plane, creating man. Now supermind is to descend so as to create a supramental race.” Letters on Yoga
Sri Aurobindo: ".The Herds and the Waters are the two principal images of the Veda; the former are the trooping Rays of the divine Sun, herds of the luminous Consciousness;” The Secret of the Veda
Sri Aurobindo: "The Life Heavens are the heavens of the vital gods and there is there a perfect harmony but a harmony of the sublimated satisfied senses and vital desires only.” Letters on Yoga
Sri Aurobindo: "The quest of man for God, which becomes in the end the most ardent and enthralling of all his quests, begins with his first vague questionings of Nature and a sense of something unseen both in himself and her. Even if, as modern Science insists, religion started from animism, spirit-worship, demon-worship, and the deification of natural forces, these first forms only embody in primitive figures a veiled intuition in the subconscient, an obscure and ignorant feeling of hidden influences and incalculable forces, or a vague sense of being, will, intelligence in what seems to us inconscient, of the invisible behind the visible, of the secretly conscious spirit in things distributing itself in every working of energy. The obscurity and primitive inadequacy of the first perceptions do not detract from the value or the truth of this great quest of the human heart and mind, since all our seekings, — including Science itself, — must start from an obscure and ignorant perception of hidden realities and proceed to the more and more luminous vision of the Truth which at first comes to us masked, draped, veiled by the mists of the Ignorance. Anthropomorphism is an imaged recognition of the truth that man is what he is because God is what He is and that there is one soul and body of things, humanity even in its incompleteness the most complete manifestation yet achieved here and divinity the perfection of what in man is imperfect.” The Life Divine
*Sri Aurobindo: "There are some who often or almost invariably have the contact whenever they worship, the Deity may become living to them in the picture or other image they worship, may move and act through it; others may feel him always present, outwardly, subtle-physically, abiding with them where they live or in the very room, but sometimes this is only for a period. Or they may feel the Presence with them, see it frequently in a body (but not materially except sometimes), feel its touch or embrace, converse with it constantly — that is also a kind of milana. The greatest milana is one in which one is constantly aware of the Deity abiding in oneself, in everything in the world, holding all the world in him, identical with existence and yet supremely beyond the world — but in the world too one sees, hears, feels nothing but him, so that the very senses bear witness to him alone — . . . .” Letters on Yoga
Sri Aurobindo: "There is an inner vision that opens when one does sadhana and all sorts of images rise before it or pass. Their coming does not depend upon your thought or will; it is real and automatic. Just as your physical eyes see things in the physical world, so the inner eyes see things and images that belong to the other worlds and subtle images of things of this physical world also.” *Letters on Yoga
Sri Aurobindo: "There is no necessity in the essential nature of mind, sense, life that they should be so limited: for the physical sense-organs are not the creators of sense-perceptions, but themselves the creation, the instruments and here a necessary convenience of the cosmic sense; the nervous system and vital organs are not the creators of life"s action and reaction, but themselves the creation, the instruments and here a necessary convenience of the cosmic Life-force; the brain is not the creator of thought, but itself the creation, the instrument and here a necessary convenience of the cosmic Mind. The necessity then is not absolute, but teleological; it is the result of a divine cosmic Will in the material universe which intends to posit here a physical relation between sense and its object, establishes here a material formula and law of Conscious-Force and creates by it physical images of Conscious-Being to serve as the initial, dominating and determining fact of the world in which we live. It is not a fundamental law of being, but a constructive principle necessitated by the intention of the Spirit to evolve in a world of Matter.” The Life Divine
Sri Aurobindo: “There is no necessity in the essential nature of mind, sense, life that they should be so limited: for the physical sense-organs are not the creators of sense-perceptions, but themselves the creation, the instruments and here a necessary convenience of the cosmic sense; the nervous system and vital organs are not the creators of life’s action and reaction, but themselves the creation, the instruments and here a necessary convenience of the cosmic Life-force; the brain is not the creator of thought, but itself the creation, the instrument and here a necessary convenience of the cosmic Mind. The necessity then is not absolute, but teleological; it is the result of a divine cosmic Will in the material universe which intends to posit here a physical relation between sense and its object, establishes here a material formula and law of Conscious-Force and creates by it physical images of Conscious-Being to serve as the initial, dominating and determining fact of the world in which we live. It is not a fundamental law of being, but a constructive principle necessitated by the intention of the Spirit to evolve in a world of Matter.” The Life Divine
Sri Aurobindo: "The word ‘ghost" as used in popular parlance covers an enormous number of distinct phenomena which have no necessary connection with each other. To name a few only: ::: An actual contact with the soul of a human being in its subtle body and transcribed to our mind by the appearance of an image or the hearing of a voice.
Sri Aurobindo: "True reconciliation proceeds always by a mutual comprehension leading to some sort of intimate oneness. It is therefore through the utmost possible unification of Spirit and Matter that we shall best arrive at their reconciling truth and so at some strongest foundation for a reconciling practice in the inner life of the individual and his outer existence.” The Life Divine*
Sri Aurobindo uses the word in the sense of the definition for imager.
Sri Aurobindo: "Vitality means life-force — wherever there is life, in plant or animal or man, there is life-force — without the vital there can be no life in matter and no living action. The vital is a necessary force and nothing can be done or created in the bodily existence, if the vital is not there as an instrument.” *Letters on Yoga
"The vital proper is the life-force acting in its own nature, impulses, emotions, feelings, desires, ambitions, etc., having as their highest centre what we may call the outer heart of emotion, while there is an inner heart where are the higher or psychic feelings and sensibilities, the emotions or intuitive yearnings and impulses of the soul. The vital part of us is, of course, necessary to our completeness, but it is a true instrument only when its feelings and tendencies have been purified by the psychic touch and taken up and governed by the spiritual light and power.” *Letters on Yoga
". . . the vital is the Life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul in man and of all that play of possessive and other related instincts, anger, fear, greed, lust, etc., that belong to this field of the nature. Letters on Yoga
The Mother: "The vital is the dynamism of action. It is the seat of the will, of impulses, desires, revolts, etc.” Words of the Mother, MCW Vol. 15*.
Sri Aurobindo: "We see at once that if such an Existence is, it must be, like the Energy, infinite. Neither reason nor experience nor intuition nor imagination bears witness to us of the possibility of a final terminus. All end and beginning presuppose something beyond the end or beginning. An absolute end, an absolute beginning is not only a contradiction in terms, but a contradiction of the essence of things, a violence, a fiction. Infinity imposes itself upon the appearances of the finite by its ineffugable self-existence.” *The Life Divine
stature ::: 1. The natural height of a human or animal in an upright position. 2. Degree of development attained; level of achievement. thought-stature.
stereotype ::: to make or fix conventional, formulaic, and oversimplified conception, opinion, form or image of.
sterile ::: lacking imagination, creativity, or vitality, mentally and spiritually; unproductive; fruitless.
::: *"Stevenson has a striking passage in "Kidnapped” where the hero notes that his fear is felt primarily not in the heart but the stomach.” Letters on Yoga
“Stevenson has a striking passage in”Kidnapped” where the hero notes that his fear is felt primarily not in the heart but the stomach.” Letters on Yoga
subconscience ::: “Matter, the medium of all this evolution, is seemingly inconscient and inanimate; but it so appears to us only because we are unable to sense consciousness outside a certain limited range, a fixed scale or gamut to which we have access. Below us there are lower ranges to which we are insensible and these we call subconscience or inconscience. Above us are higher ranges which are to our inferior nature an unseizable superconscience.” Essays Divine and Human
subconscience ::: Sri Aurobindo: "Matter, the medium of all this evolution, is seemingly inconscient and inanimate; but it so appears to us only because we are unable to sense consciousness outside a certain limited range, a fixed scale or gamut to which we have access. Below us there are lower ranges to which we are insensible and these we call subconscience or inconscience. Above us are higher ranges which are to our inferior nature an unseizable superconscience.” Essays Divine and Human
subconscient ::: Sri Aurobindo: "In our yoga we mean by the subconscient that quite submerged part of our being in which there is no wakingly conscious and coherent thought, will or feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up in itself and from it too all sorts of stimuli, of persistent habitual movements, crudely repeated or disguised in strange forms can surge up into dream or into the waking nature. No, subliminal is a general term used for all parts of the being which are not on the waking surface. Subconscient is very often used in the same sense by European psychologists because they do not know the difference. But when I use the word, I mean always what is below the ordinary physical consciousness, not what is behind it. The inner mental, vital, physical, the psychic are not subconscious in this sense, but they can be spoken of as subliminal.” *The Synthesis of Yoga.
"The subconscient is a concealed and unexpressed inarticulate consciousness which works below all our conscious physical activities. Just as what we call the superconscient is really a higher consciousness above from which things descend into the being, so the subconscient is below the body-consciousness and things come up into the physical, the vital and the mind-nature from there.
Just as the higher consciousness is superconscient to us and supports all our spiritual possibilities and nature, so the subconscient is the basis of our material being and supports all that comes up in the physical nature.” Letters on Yoga
"That part of us which we can strictly call subconscient because it is below the level of mind and conscious life, inferior and obscure, covers the purely physical and vital elements of our constitution of bodily being, unmentalised, unobserved by the mind, uncontrolled by it in their action. It can be held to include the dumb occult consciousness, dynamic but not sensed by us, which operates in the cells and nerves and all the corporeal stuff and adjusts their life process and automatic responses. It covers also those lowest functionings of submerged sense-mind which are more operative in the animal and in plant life.” *The Life Divine
"The subconscient is a thing of habits and memories and repeats persistently or whenever it can old suppressed reactions, reflexes, mental, vital or physical responses. It must be trained by a still more persistent insistence of the higher parts of the being to give up its old responses and take on the new and true ones.” Letters on Yoga
"About the subconscient — it is the sub-mental base of the being and is made up of impressions, instincts, habitual movements that are stored there. Whatever movement is impressed in it, it keeps. If one impresses the right movement in it, it will keep and send up that. That is why it has to be cleared of old movements before there can be a permanent and total change in the nature. When the higher consciousness is once established in the waking parts, it goes down into the subconscient and changes that also, makes a bedrock of itself there also.” Letters on Yoga
"The sub-conscious is the evolutionary basis in us, it is not the whole of our hidden nature, nor is it the whole origin of what we are. But things can rise from the subconscient and take shape in the conscious parts and much of our smaller vital and physical instincts, movements, habits, character-forms has this source.” Letters on Yoga
"The subconscient is the support of habitual action — it can support good habits as well as bad.” Letters on Yoga
"For the subconscient is the Inconscient in the process of becoming conscious; it is a support and even a root of our inferior parts of being and their movements.” The Life Divine *subconscient"s.
sublimated ::: raised to high place, exalted, dignified, honoured.
“Subtle images can be images of all things in all worlds.” Letters on Yoga
subtle images
subtle images ::: Sri Aurobindo: "Subtle images can be images of all things in all worlds.” *Letters on Yoga
"These are not mental images. There is an inner vision that opens when one does sadhana and all sorts of images rise before it or pass. Their coming does not depend upon your thought or will; it is real and automatic. Just as your physical eyes see things in the physical world, so the inner eyes see things and images that belong to the other worlds and subtle images of things of this physical world also.” Letters on Yoga
subtle vision ("s) ::: Sri Aurobindo: " This power of vision is sometimes inborn and habitual even without any effort of development, sometimes it wakes up of itself and becomes abundant or needs only a little practice to develop; it is not necessarily a sign of spiritual attainment, but usually when by practice of yoga one begins to go inside or live within, the power of subtle vision awakes to a greater or less extent; . . . .”*Letters on Yoga
"It is not necessary to have the mind quiet in order to see the lights — that depends only on the opening of the subtle vision in the centre which is in the forehead between the eyebrows. Many people get that as soon as they start sadhana. It can even be developed by effort and concentration without sadhana by some who have it to a small extent as an inborn faculty.” Letters on Yoga
"When the centres begin to open, inner experiences such as the seeing of light or images through the subtle vision in the forehead centre or psychic experiences and perceptions in the heart, become frequent — gradually one becomes aware of one"s inner being as separate from the outer, and what can be called a yogic consciousness with all its deeper movements develops in the place of the ordinary superficial mental and vital movements.” Letters on Yoga
suggestion ::: 1. The act of proposing an idea or a course of action. 2. A hint or indication of the existence of something. 3. The sequential process by which one thought or mental image leads to another. suggestions.
sum ::: n. 1. The full amount or whole. 2. An indefinite amount or quantity, esp. of money. 3. Essence; epitome. v. 4. To add or form a total of something. 5. sum up. To make an estimate of something; summarize.
supine ::: 1. Lying on the back or having the face upward. 2. Displaying no interest or animation; lethargic.
symbol ::: A symbol, as I understand it, is the form on one plane that represents a truth of another. For instance, a flag is the symbol of a nation…. But generally all forms are symbols. This body of ours is a symbol of our real being and everything is a symbol of some higher reality. There are, however, different kinds of symbols: 1. Conventional symbols, such as the Vedic Rishis formed with objects taken from their surroundings. The cow stood for light because the same word `go ‘ meant both ray and cow, and because the cow was their most precious possession which maintained their life and was constantly in danger of being robbed and concealed. But once created, such a symbol becomes alive. The Rishis vitalised it and it became a part of their realisation. It appeared in their visions as an image of spiritual light. The horse also was one of their favourite symbols, and a more easily adaptable one, since its force and energy were quite evident. 2. What we might call Life-symbols, such as are not artificially chosen or mentally interpreted in a conscious deliberate way, but derive naturally from our day-to-day life and grow out of the surroundings which condition our normal path of living. To the ancients the mountain was a symbol of the path of yoga, level above level, peak upon peak. A journey, involving the crossing of rivers and the facing of lurking enemies, both animal and human, conveyed a similar idea. Nowadays I dare say we would liken yoga to a motor-ride or a railway-trip. 3. Symbols that have an inherent appositeness and power of their own. Akasha or etheric space is a symbol of the infinite all-pervading eternal Brahman. In any nationality it would convey the same meaning. Also, the Sun stands universally for the supramental Light, the divine Gnosis. 4. Mental symbols, instances of which are numbers or alphabets. Once they are accepted, they too become active and may be useful. Thus geometrical figures have been variously interpreted. In my experience the square symbolises the supermind. I cannot say how it came to do so. Somebody or some force may have built it before it came to my mind. Of the triangle, too, there are different explanations. In one position it can symbolise the three lower planes, in another the symbol is of the three higher ones: so both can be combined together in a single sign. The ancients liked to indulge in similar speculations concerning numbers, but their systems were mostly mental. It is no doubt true that supramental realities exist which we translate into mental formulas such as Karma, Psychic evolution, etc. But they are, so to speak, infinite realities which cannot be limited by these symbolic forms, though they may be somewhat expressed by them; they might be expressed as well by other symbols, and the same symbol may also express many different ideas. Letters on Yoga
tale ::: a narrative that relates the details of some real or imaginary event, incident, or case; story.
tangible ::: 1. Discernible by the touch; palpable. 2. Capable of being clearly grasped by the mind; substantial rather than imaginary.
televisioned ::: a word coined by Sri Aurobindo and used as an adv. to describe transmission of images as by the medium of television.
television ("s) ::: the broadcasting of a still or moving image via radio waves to receivers that project a view of the image on a picture tube.
tether ::: n. 1. A rope, cord, chain or the like by which an animal is fastened to a fixed object so as to limit its range of movement. v. 2. To fasten or confine with or as with a tether. tethers.
"That is the way things come, only one does not notice. Thoughts, ideas, happy inventions etc., etc., are always wandering about (in thought-waves or otherwise), seeking a mind that may embody them. One mind takes, looks, rejects — another takes, looks, accepts. Two different minds catch the same thought-form or thought-wave, but the mental activities being different, make different results out of them. Or it comes to one and he does nothing, then it walks off saying, ‘O this unready animal!" and goes to another who promptly welcomes it and it settles into expression with a joyous bubble of inspiration, illumination or enthusiasm of original discovery or creation and the recipient cries proudly, ‘I, I have done this". Ego, sir! ego! You are the recipient, the conditioning medium, if you like — nothing more.” Letters on Yoga
“That is the way things come, only one does not notice. Thoughts, ideas, happy inventions etc., etc., are always wandering about (in thought-waves or otherwise), seeking a mind that may embody them. One mind takes, looks, rejects—another takes, looks, accepts. Two different minds catch the same thought-form or thought-wave, but the mental activities being different, make different results out of them. Or it comes to one and he does nothing, then it walks off saying, ‘O this unready animal!’ and goes to another who promptly welcomes it and it settles into expression with a joyous bubble of inspiration, illumination or enthusiasm of original discovery or creation and the recipient cries proudly, ‘I, I have done this’. Ego, sir! ego! You are the recipient, the conditioning medium, if you like—nothing more.” Letters on Yoga
“That part of us which we can strictly call subconscient because it is below the level of mind and conscious life, inferior and obscure, covers the purely physical and vital elements of our constitution of bodily being, unmentalised, unobserved by the mind, uncontrolled by it in their action. It can be held to include the dumb occult consciousness, dynamic but not sensed by us, which operates in the cells and nerves and all the corporeal stuff and adjusts their life process and automatic responses. It covers also those lowest functionings of submerged sense-mind which are more operative in the animal and in plant life.” The Life Divine
"The animal is a vital and sensational being; . . . .” The Synthesis of Yoga*Animal, animal"s, animals, animal-soul, half-animal.
“The animal is a vital and sensational being; …” The Synthesis of Yoga
"The animal is satisfied with a modicum of necessity; the gods are content with their splendours. But man cannot rest permanently until he reaches some highest good. He is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal.” The Life Divine
“The animal is satisfied with a modicum of necessity; the gods are content with their splendours. But man cannot rest permanently until he reaches some highest good. He is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal.” The Life Divine
"The centre of vision is between the eyebrows in the centre of the forehead. When it opens one gets the inner vision, sees the inner forms and images of things and people and begins to understand things and people from within and not only from outside, develops a power of will which also acts in the inner (yogic) way on things and people etc. Its opening is often the beginning of the yogic as opposed to the ordinary mental consciousness.” Letters on Yoga
“The centre of vision is between the eyebrows in the centre of the forehead. When it opens one gets the inner vision, sees the inner forms and images of things and people and begins to understand things and people from within and not only from outside, develops a power of will which also acts in the inner (yogic) way on things and people etc. Its opening is often the beginning of the yogic as opposed to the ordinary mental consciousness.” Letters on Yoga
". . . the creative Energy in Matter is a movement of the power of the Spirit. Matter itself cannot be the original and ultimate reality. At the same time the view that divorces Matter and Spirit and puts them as opposites is unacceptable; Matter is a form of Spirit, a habitation of S Life Divine
“… the creative Energy in Matter is a movement of the power of the Spirit. Matter itself cannot be the original and ultimate reality. At the same time the view that divorces Matter and Spirit and puts them as opposites is unacceptable; Matter is a form of Spirit, a habitation of Spirit. The Life Divine
“The difference between the ordinary mind and the intuitive is that the former, seeking in the darkness or at most by its own unsteady torchlight, first, sees things only as they are presented in that light and, secondly, where it does not know, constructs by imagination, by uncertain inference, by others of its aids and makeshifts things which it readily takes for truth, shadow projections, cloud edifices, unreal prolongations, deceptive anticipations, possibilities and probabilities which do duty for certitudes. The intuitive mind constructs nothing in this artificial fashion, but makes itself a receiver of the light and allows the truth to manifest in it and organise its own constructions.” The Synthesis of Yoga
“The Godhead has built this universe in a complex system of worlds which we find both within us and without, subjectively cognised and objectively sensed. It is a rising tier of earths and heavens; it is a stream of diverse waters; it is a Light of seven rays, or of eight or nine or ten; it is a Hill of many plateaus. The seers often image it in a series of trios; there are three earths and three heavens. More, there is a triple world below,—Heaven, Earth and the intervening mid-region; a triple world between, the shining heavens of the Sun; a triple world above, the supreme and rapturous abodes of the Godhead.” The Secret of the Veda
"The Illumined Mind does not work primarily by thought, but by vision; . . . .” The Life Divine
“The Illumined Mind does not work primarily by thought, but by vision; …” The Life Divine
“The Inconscient is a sleep or a prison, the conscient a round of strivings without ultimate issue or the wanderings of a dream: we must wake into the superconscious where all darkness of night and half-lights cease in the self-luminous bliss of the Eternal.” The Life Divine
"The mental or vital demigod, the Asura, Rakshasa and Pishacha, — Titan, vital giant and demon, — are superhuman in the pitch and force and movement and in the make of their characteristic nature, but these are not divine and those not supremely divine, for they live in a greater mind power or life power only, but they do not live in the supreme Truth, and only the supreme Truth is divine. Only those who live in a supreme Truth consciousness and embody it are inwardly made or else remade in the Divine image.” Essays Divine and Human
“The mental or vital demigod, the Asura, Rakshasa and Pishacha,—Titan, vital giant and demon,—are superhuman in the pitch and force and movement and in the make of their characteristic nature, but these are not divine and those not supremely divine, for they live in a greater mind power or life power only, but they do not live in the supreme Truth, and only the supreme Truth is divine. Only those who live in a supreme Truth consciousness and embody it are inwardly made or else remade in the Divine image.” Essays Divine and Human
*The Mother: "And ultimately, all form is a symbol. All forms: our form is a symbol — not a very brilliant one, I admit!
The Mother: “And ultimately, all form is a symbol. All forms: our form is a symbol—not a very brilliant one, I admit!
The Mother: ‘There are four Asuras. Two have already been converted, and the other two, the Lord of Death and the Lord of Falsehood, made an attempt at conversion by taking on a physical body – they have been intimately associated with my life. The story of these Asuras would be very interesting to recount. . . the Lord of Death disappeared; he lost his physical body, and I don"t know what has become of him. As for the other, the Lord of Falsehood, the one who now rules over this earth, he tried hard to be converted but he found it disgusting!
The Mother: ‘There are four Asuras. Two have already been converted, and the other two, the Lord of Death and the Lord of Falsehood, made an attempt at conversion by taking on a physical body—they have been intimately associated with my life. The story of these Asuras would be very interesting to recount. . . the Lord of Death disappeared; he lost his physical body, and I don’t know what has become of him. As for the other, the Lord of Falsehood, the one who now rules over this earth, he tried hard to be converted but he found it disgusting!
"The mystic feels real and present, even ever present to his experience, intimate to his being, truths which to the ordinary reader are intellectual abstractions or metaphysical speculations.” Letters on Savitri
“The mystic feels real and present, even ever present to his experience, intimate to his being, truths which to the ordinary reader are intellectual abstractions or metaphysical speculations.” Letters on Savitri
“The Overmind is a principle of cosmic Truth and a vast and endless catholicity is its very spirit; its energy is an all-dynamism as well as a principle of separate dynamisms: it is a sort of inferior Supermind,—although it is concerned predominantly not with absolutes, but with what might be called the dynamic potentials or pragmatic truths of Reality, or with absolutes mainly for their power of generating pragmatic or creative values, although, too, its comprehension of things is more global than integral, since its totality is built up of global wholes or constituted by separate independent realities uniting or coalescing together, and although the essential unity is grasped by it and felt to be basic of things and pervasive in their manifestation, but no longer as in the Supermind their intimate and ever-present secret, their dominating continent, the overt constant builder of the harmonic whole of their activity and nature.” The Life Divine
“The Overmind is essentially a spiritual power. Mind in it surpasses its ordinary self and rises and takes its stand on a spiritual foundation. It embraces beauty and sublimates it; it has an essential aesthesis which is not limited by rules and canons, it sees a universal and an eternal beauty while it takes up and transforms all that is limited and particular. It is besides concerned with things other than beauty or aesthetics. It is concerned especially with truth and knowledge or rather with a wisdom that exceeds what we call knowledge; its truth goes beyond truth of fact and truth of thought, even the higher thought which is the first spiritual range of the thinker. It has the truth of spiritual thought, spiritual feeling, spiritual sense and at its highest the truth that comes by the most intimate spiritual touch or by identity. Ultimately, truth and beauty come together and coincide, but in between there is a difference. Overmind in all its dealings puts truth first; it brings out the essential truth (and truths) in things and also its infinite possibilities; it brings out even the truth that lies behind falsehood and error; it brings out the truth of the Inconscient and the truth of the Superconscient and all that lies in between. When it speaks through poetry, this remains its first essential quality; a limited aesthetical artistic aim is not its purpose.” Letters on Savitri
"The physical is not the only world; there are others that we become aware of through dream records, through the subtle senses, through influences and contacts, through imagination, intuition and vision. There are worlds of a larger subtler life than ours, vital worlds; worlds in which Mind builds its own forms and figures, mental worlds; psychic worlds which are the soul"s home; others above with which we have little contact. In each of us there is a mental plane of consciousness, a psychic, a vital, a subtle physical as well as the gross physical and material plane. The same planes are repeated in the consciousness of general Nature. It is when we enter or contact these other planes that we come into connection with the worlds above the physical. In sleep we leave the physical body, only a subconscient residue remaining, and enter all planes and all sorts of worlds.” Letters on Yoga
The possibility of a cosmic consciousness in humanity is coming slowly to be admitted in modern Psychology, like the possibility of more elastic instruments of knowledge, although still classified, even when its value and power are admitted, as a hallucination. In the psychology of the East it has always been recognised as a reality and the aim of our subjective progress. The essence of the passage over to this goal is the exceeding of the limits imposed on us by the ego-sense and at least a partaking, at most an identification with the self-knowledge which broods secret in all life and in all that seems to us inanimate. The Life Divine
“There are some who often or almost invariably have the contact whenever they worship, the Deity may become living to them in the picture or other image they worship, may move and act through it; others may feel him always present, outwardly, subtle-physically, abiding with them where they live or in the very room, but sometimes this is only for a period. Or they may feel the Presence with them, see it frequently in a body (but not materially except sometimes), feel its touch or embrace, converse with it constantly—that is also a kind of milana. The greatest milana is one in which one is constantly aware of the Deity abiding in oneself, in everything in the world, holding all the world in him, identical with existence and yet supremely beyond the world—but in the world too one sees, hears, feels nothing but him, so that the very senses bear witness to him alone—….” Letters on Yoga
“There is an inner vision that opens when one does sadhana and all sorts of images rise before it or pass. Their coming does not depend upon your thought or will; it is real and automatic. Just as your physical eyes see things in the physical world, so the inner eyes see things and images that belong to the other worlds and subtle images of things of this physical world also.” Letters on Yoga
“These are not mental images. There is an inner vision that opens when one does sadhana and all sorts of images rise before it or pass. Their coming does not depend upon your thought or will; it is real and automatic. Just as your physical eyes see things in the physical world, so the inner eyes see things and images that belong to the other worlds and subtle images of things of this physical world also.” Letters on Yoga
::: "The shoreless stream of idea and thought, imagination and experience, name and form, sensation and vibration sweeps onward for ever, without beginning, without end, rising into view, sinking out of sight; through it the one Intelligence with its million self-expressions pours itself abroad, an ocean with innumerable waves. One particular self-expression may disappear into its source and continent, but that does not and cannot abolish the phenomenal universe. The One is for ever, and the Many are for ever because the One is for ever. So long as there is a sea, there will be waves.” Essays in Philosophy and Yoga
“The shoreless stream of idea and thought, imagination and experience, name and form, sensation and vibration sweeps onward for ever, without beginning, without end, rising into view, sinking out of sight; through it the one Intelligence with its million self-expressions pours itself abroad, an ocean with innumerable waves. One particular self-expression may disappear into its source and continent, but that does not and cannot abolish the phenomenal universe. The One is for ever, and the Many are for ever because the One is for ever. So long as there is a sea, there will be waves.” Essays in Philosophy and Yoga
“… the soul is at first but a spark and then a little flame of godhead burning in the midst of a great darkness; for the most part it is veiled in its inner sanctum and to reveal itself it has to call on the mind, the life-force and the physical consciousness and persuade them, as best they can, to express it; ordinarily, it succeeds at most in suffusing their outwardness with its inner light and modifying with its purifying fineness their dark obscurities or their coarser mixture. Even when there is a formed psychic being able to express itself with some directness in life, it is still in all but a few a smaller portion of the being—‘no bigger in the mass of the body than the thumb of a man’ was the image used by the ancient seers—and it is not always able to prevail against the obscurity or ignorant smallness of the physical consciousness, the mistaken surenesses of the mind or the arrogance and vehemence of the vital nature.” The Synthesis of Yoga
"The whole nature of man is to become more than himself. He was the man-animal, he has become more than the animal man. He is the thinker, the craftsman, the seeker after beauty. He shall be more than the thinker, he shall be the seer of knowledge; he shall be more than the craftsman, he shall be the creator and master of his creation; he shall be more than the seeker of beauty, for he shall enjoy all beauty and all delight. Physical he seeks for this immortal substance; vital he seeks after immortal life and the infinite power of his being; mental and partial in knowledge, he seeks after the whole light and the utter vision.
“The whole nature of man is to become more than himself. He was the man-animal, he has become more than the animal man. He is the thinker, the craftsman, the seeker after beauty. He shall be more than the thinker, he shall be the seer of knowledge; he shall be more than the craftsman, he shall be the creator and master of his creation; he shall be more than the seeker of beauty, for he shall enjoy all beauty and all delight. Physical he seeks for this immortal substance; vital he seeks after immortal life and the infinite power of his being; mental and partial in knowledge, he seeks after the whole light and the utter vision.
"The world expresses a foreseen Truth, obeys a predetermining Will, realises an original formative self-vision, — it is the growing image of a divine creation.” The Life Divine
“The world is a cyclic movement (samsâra ) of the Divine Consciousness in Space and Time. Its law and, in a sense, its object is progression; it exists by movement and would be dissolved by cessation of movement. But the basis of this movement is not material; it is the energy of active consciousness which, by its motion and multiplication in different principles (different in appearance, the same in essence), creates oppositions of unity and multiplicity, divisions of Time and Space, relations and groupings of circumstance and Causality. All these things are real in consciousness, but only symbolic of the Being, somewhat as the imaginations of a creative Mind are true representations of itself, yet not quite real in comparison with itself, or real with a different kind of reality.” The Upanishads
"Things inside can be seen as distinctly as outward things whether in an image by the subtle vision or in their essence by a still more subtle and powerful way of seeing; but all these things have to develop in order to get their full power and intensity.” *Letters on Yoga
“Things inside can be seen as distinctly as outward things whether in an image by the subtle vision or in their essence by a still more subtle and powerful way of seeing; but all these things have to develop in order to get their full power and intensity.” Letters on Yoga
::: "This conception of the Person and Personality, if accepted, must modify at the same time our current ideas about the immortality of the soul; for, normally, when we insist on the soul"s undying existence, what is meant is the survival after death of a definite unchanging personality which was and will always remain the same throughout eternity. It is the very imperfect superficial I'' of the moment, evidently regarded by Nature as a temporary form and not worth preservation, for which we demand this stupendous right to survival and immortality. But the demand is extravagant and cannot be conceded; theI"" of the moment can only merit survival if it consents to change, to be no longer itself but something else, greater, better, more luminous in knowledge, more moulded in the image of the eternal inner beauty, more and more progressive towards the divinity of the secret Spirit. It is that secret Spirit or divinity of Self in us which is imperishable, because it is unborn and eternal. The psychic entity within, its representative, the spiritual individual in us, is the Person that we are; but the I'' of this moment, theI"" of this life is only a formation, a temporary personality of this inner Person: it is one step of the many steps of our evolutionary change, and it serves its true purpose only when we pass beyond it to a farther step leading nearer to a higher degree of consciousness and being. It is the inner Person that survives death, even as it pre-exists before birth; for this constant survival is a rendering of the eternity of our timeless Spirit into the terms of Time.” The Life Divine
“This conception of the Person and Personality, if accepted, must modify at the same time our current ideas about the immortality of the soul; for, normally, when we insist on the soul’s undying existence, what is meant is the survival after death of a definite unchanging personality which was and will always remain the same throughout eternity. It is the very imperfect superficial I’’ of the moment, evidently regarded by Nature as a temporary form and not worth preservation, for which we demand this stupendous right to survival and immortality. But the demand is extravagant and cannot be conceded; theI’’ of the moment can only merit survival if it consents to change, to be no longer itself but something else, greater, better, more luminous in knowledge, more moulded in the image of the eternal inner beauty, more and more progressive towards the divinity of the secret Spirit. It is that secret Spirit or divinity of Self in us which is imperishable, because it is unborn and eternal. The psychic entity within, its representative, the spiritual individual in us, is the Person that we are; but the I’’ of this moment, theI’’ of this life is only a formation, a temporary personality of this inner Person: it is one step of the many steps of our evolutionary change, and it serves its true purpose only when we pass beyond it to a farther step leading nearer to a higher degree of consciousness and being. It is the inner Person that survives death, even as it pre-exists before birth; for this constant survival is a rendering of the eternity of our timeless Spirit into the terms of Time.” The Life Divine
"This Godhead is one in all things that are, the self who lives in all and the self in whom all live and move; therefore man has to discover his spiritual unity with all creatures, to see all in the self and the self in all beings, even to see all things and creatures as himself, âtmaupamyena sarvatra, and accordingly think, feel and act in all his mind, will and living. This Godhead is the origin of all that is here or elsewhere and by his Nature he has become all these innumerable existences, abhût sarvâni bhûtâni; therefore man has to see and adore the One in all things animate and inanimate, to worship the manifestation in sun and star and flower, in man and every living creature, in the forms and forces, qualities and powers of Nature, vâsudevah sarvam iti.” Essays on the Gita ::: *godhead, godheads, godhead"s.
“This Godhead is one in all things that are, the self who lives in all and the self in whom all live and move; therefore man has to discover his spiritual unity with all creatures, to see all in the self and the self in all beings, even to see all things and creatures as himself, âtmaupamyena sarvatra, and accordingly think, feel and act in all his mind, will and living. This Godhead is the origin of all that is here or elsewhere and by his Nature he has become all these innumerable existences, abhût sarvâni bhûtâni; therefore man has to see and adore the One in all things animate and inanimate, to worship the manifestation in sun and star and flower, in man and every living creature, in the forms and forces, qualities and powers of Nature, vâsudevah sarvam iti.” Essays on the Gita
"Though man is infinitely greater than the plant or the animal, he is not perfect in his own nature like the plant and the animal. This imperfection is not a thing to be at all deplored, but rather a privilege and a promise, for it opens out to us an immense vista of self-development and self-exceeding. Man at his highest is a half-god who has risen up out of the animal Nature and is splendidly abnormal in it, but the thing which he has started out to be, the whole god, is something so much greater than what he is that it seems to him as abnormal to himself as he is to the animal. This means a great and arduous labour of growth before him, but also a splendid crown of his race and his victory. A kingdom is offered to him beside which his present triumphs in the realms of mind or over external Nature will appear only as a rough hint and a poor beginning. The Human Cycle
“Though man is infinitely greater than the plant or the animal, he is not perfect in his own nature like the plant and the animal. This imperfection is not a thing to be at all deplored, but rather a privilege and a promise, for it opens out to us an immense vista of self-development and self-exceeding. Man at his highest is a half-god who has risen up out of the animal Nature and is splendidly abnormal in it, but the thing which he has started out to be, the whole god, is something so much greater than what he is that it seems to him as abnormal to himself as he is to the animal. This means a great and arduous labour of growth before him, but also a splendid crown of his race and his victory. A kingdom is offered to him beside which his present triumphs in the realms of mind or over external Nature will appear only as a rough hint and a poor beginning. The Human Cycle
Thought-images of themselves projected, often by people at the moment of death, which appear at that time or a few hours afterwards to their friends or relatives.
"Thought is quite possible without words. Children have thoughts, animals too — thoughts can take another form than words. Thought perceptions come first — language comes to express the perceptions and itself leads to fresh thoughts.” Letters on Yoga*
“Thought is quite possible without words. Children have thoughts, animals too—thoughts can take another form than words. Thought perceptions come first—language comes to express the perceptions and itself leads to fresh thoughts.” Letters on Yoga
thunderbolt ::: an imaginary bolt or dart conceived as the material destructive agent cast to earth in a flash of lightening. Myth & Legend / Norse Myth & Legend) (in mythology) the destructive weapon wielded by several gods, esp. the Greek god Zeus and the Norse god of thunder, Thor.
Titan ::: : “His [the Titan’s] instincts call for a visible, tangible mastery and a sensational domination. How shall he feel sure of his empire unless he can feel something writhing helpless under his heel,—if in agony, so much the better? What is exploitation to him, unless it diminishes the exploited? To be able to coerce, exact, slay, overtly, irresistibly,—it is this that fills him with the sense of glory and dominion. For he is the son of division and the strong flowering of the Ego. To feel the comparative limitation of others is necessary to him that he may imagine himself immeasurable; for he has not the real, self-existent sense of infinity which no outward circumstance can abrogate. Contrast, division, negation of the wills and lives of others are essential to his self-development and self-assertion. The Titan would unify by devouring, not by harmonising; he must conquer and trample what is not himself either out of existence or into subservience so that his own image may stand out stamped upon all things and dominating all his environment.” Essays in Philosophy and Yoga
title ::: a legitimate or alleged right.
" To become ourselves by exceeding ourselves, — so we may turn the inspired phrases of a half-blind seer who knew not the self of which he spoke, — is the difficult and dangerous necessity, the cross surmounted by an invisible crown which is imposed on us, the riddle of the true nature of his being proposed to man by the dark Sphinx of the Inconscience below and from within and above by the luminous veiled Sphinx of the infinite Consciousness and eternal Wisdom confronting him as an inscrutable divine Maya. To exceed ego and be our true self, to be aware of our real being, to possess it, to possess a real delight of being, is therefore the ultimate meaning of our life here; it is the concealed sense of our individual and terrestrial existence.” The Life Divine*
“ To become ourselves by exceeding ourselves,—so we may turn the inspired phrases of a half-blind seer who knew not the self of which he spoke,—is the difficult and dangerous necessity, the cross surmounted by an invisible crown which is imposed on us, the riddle of the true nature of his being proposed to man by the dark Sphinx of the Inconscience below and from within and above by the luminous veiled Sphinx of the infinite Consciousness and eternal Wisdom confronting him as an inscrutable divine Maya. To exceed ego and be our true self, to be aware of our real being, to possess it, to possess a real delight of being, is therefore the ultimate meaning of our life here; it is the concealed sense of our individual and terrestrial existence.” The Life Divine
"To find highest beauty is to find God; to reveal, to embody, to create, as we say, highest beauty is to bring out of our souls the living image and power of God.” The Human Cycle
“To find highest beauty is to find God; to reveal, to embody, to create, as we say, highest beauty is to bring out of our souls the living image and power of God.” The Human Cycle
"To me, for instance, consciousness is the very stuff of existence and I can feel it everywhere enveloping and penetrating the stone as much as man or the animal. A movement, a flow of consciousness is not to me an image but a fact. If I wrote "His anger climbed against me in a stream", it would be to the general reader a mere image, not something that was felt by me in a sensible experience; yet I would only be describing in exact terms what actually happened once, a stream of anger, a sensible and violent current of it rising up from downstairs and rushing upon me as I sat in the veranda of the Guest-House, the truth of it being confirmed afterwards by the confession of the person who had the movement. This is only one instance, but all that is spiritual or psychological in Savitri is of that character. What is to be done under these circumstances? The mystical poet can only describe what he has felt, seen in himself or others or in the world just as he has felt or seen it or experienced through exact vision, close contact or identity and leave it to the general reader to understand or not understand or misunderstand according to his capacity. A new kind of poetry demands a new mentality in the recipient as well as in the writer.” Letters on Savitri
“To me, for instance, consciousness is the very stuff of existence and I can feel it everywhere enveloping and penetrating the stone as much as man or the animal. A movement, a flow of consciousness is not to me an image but a fact. If I wrote ’His anger climbed against me in a stream’, it would be to the general reader a mere image, not something that was felt by me in a sensible experience; yet I would only be describing in exact terms what actually happened once, a stream of anger, a sensible and violent current of it rising up from downstairs and rushing upon me as I sat in the veranda of the Guest-House, the truth of it being confirmed afterwards by the confession of the person who had the movement. This is only one instance, but all that is spiritual or psychological in Savitri is of that character. What is to be done under these circumstances? The mystical poet can only describe what he has felt, seen in himself or others or in the world just as he has felt or seen it or experienced through exact vision, close contact or identity and leave it to the general reader to understand or not understand or misunderstand according to his capacity. A new kind of poetry demands a new mentality in the recipient as well as in the writer.” Letters on Savitri
torpor ::: 1. A state of mental or physical inactivity or insensibility. 2. A state of lethargy; apathy. 3. The dormant, inactive state of a hibernating or estivating animal.
torturer ::: one who subjects (a person or an animal) to torture. torturers
track ::: n. 1. A mark or succession of marks left by something that has passed. 2. A path made or beaten by or as if by the feet of people or animals; trail. 3. A path along which something moves or has moved, such as a wheel-rut; the wake of a ship; a series of footprints; etc. tracks. v. 4. To follow the tracks of; trail. 5. To observe, plot, or mark the path of something. tracked.
trail ::: n. 1. A mark, trace, course, or path left by a moving body. Also fig. **2. A stream of dust, smoke, light, people, vehicles, etc., behind something moving. 3. The track, scent, or the like, left by an animal, person, or thing, esp. as followed by a hunter, hound, or other pursuer. Also fig. 4. Something that is trailed or that trails behind, as the train of a skirt or robe. trails. v. 5. To drag or stream, or permit to drag or stream along a surface, esp. the ground. 6. To bring or have floating after itself or oneself. 7. To move, proceed, or walk draggingly or slowly. 8. To protract; linger. trails, trailed, trailing.**
trained ::: v. 1. Developed or formed the habits, thoughts, behaviour or powers of (a child or other person) by discipline and instruction. adj. 2. Shaped or conditioned or disciplined by training. 3. Taught, as an animal, to perform, obey, etc. ill-trained.
translucent ::: transmitting light but causing sufficient diffusion to prevent perception of distinct images.
transparent ::: 1. Capable of transmitting light so that objects or images can be seen as if there were no intervening material. Also fig. 2. Easily seen through or detected; obvious.
trap ::: n. 1. A contrivance used for catching game or other animals, as a mechanical device that springs shut suddenly. 2. Any device, stratagem, trick, or the like for catching a person unawares. v. 3. To catch in a trap; ensnare.
triple cord of mind ::: Sri Aurobindo: "So too when the seer of the house of Atri cries high to Agni, ‘O Agni, O Priest of the offering, loose from us the cords," he is using not only a natural, but a richly-laden image. He is thinking of the triple cord of mind, nerves and body by which the soul is bound as a victim in the great world-sacrifice, the sacrifice of the Purusha; he is thinking of the force of the divine Will already awakened and at work within him, a fiery and irresistible godhead that shall uplift his oppressed divinity and cleave asunder the cords of its bondage; he is thinking of the might of that growing Strength and inner Flame which receiving all that he has to offer carries it to its own distant and difficult home, to the high-seated Truth, to the Far, to the Secret, to the Supreme.” *The Secret of the Veda
triple world ::: Sri Aurobindo: "The Godhead has built this universe in a complex system of worlds which we find both within us and without, subjectively cognised and objectively sensed. It is a rising tier of earths and heavens; it is a stream of diverse waters; it is a Light of seven rays, or of eight or nine or ten; it is a Hill of many plateaus. The seers often image it in a series of trios; there are three earths and three heavens. More, there is a triple world below, — Heaven, Earth and the intervening mid-region; a triple world between, the shining heavens of the Sun; a triple world above, the supreme and rapturous abodes of the Godhead.” *The Secret of the Veda
truth ::: “Science started on the assumption that the ultimate truth must be physical and objective—and the objective Ultimate (or even less than that) would explain all subjective phenomena. Yoga proceeds on the opposite view that the ultimate Truth is spiritual and subjective and it is in that ultimate Light that we must view objective phenomena.” Letters on Yoga
ultimate ::: 1. Lying beyond all others; forming the final aim or object. 2. Coming at the end of a process, course of action, etc., or as the last in a succession or series; arrived at as a final result or in the last resort. 3. Not to be improved upon or surpassed; greatest; highest. 4. Putting an end to further continuance, development, or action; final, decisive.
unimaginable :::
unimagined; not devised in thought.
unimagined :::
unconceived ::: 1. Not conceived; unimagined; beyond thought. 2. Not brought into being; not properly formed or developed. Unconceived. (Sri Aurobindo also employs the word as a n.)
::: "Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. Universe seeks in infinite extension the divine totality it feels itself to be but cannot entirely realise; for in extension existence drives at a pluralistic sum of itself which can neither be the primal nor the final unit, but only a recurring decimal without end or beginning.” *The Life Divine
“Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. Universe seeks in infinite extension the divine totality it feels itself to be but cannot entirely realise; for in extension existence drives at a pluralistic sum of itself which can neither be the primal nor the final unit, but only a recurring decimal without end or beginning.” The Life Divine
verve ::: vivaciousness; liveliness; animation.
very ::: 1. Being such in the true or fullest sense of the term; extreme. 2. Rightful or legitimate. 3. Sheer; utter. 4. True; genuine; worth of being called such. 5. Actual.
vishnu ::: 1. (In later Hinduism) "The Preserver.” The second member of the Trimurti, along with Brahma the Creator and Shiva the Destroyer. 2. (In popular Hinduism) a deity believed to have descended from heaven to earth in several incarnations, or avatars, varying in number from nine to twenty-two, but always including animals. His most important human incarnation is the Krishna of the Bhagavad-Gita. 3. "The Pervader,” one of a half-dozen solar deities in the Rig-Veda, daily traversing the sky in three strides, morning, afternoon, and night.
visionless ::: 1. Lacking the faculty of sight; blind. 2. Lacking intelligent foresight or imagination; uninspired.
vital gods ::: Sri Aurobindo: "The Life Heavens are the heavens of the vital gods and there is there a perfect harmony but a harmony of the sublimated satisfied senses and vital desires only.” Letters on Yoga
"Vitality means life-force — wherever there is life, in plant or animal or man, there is life-force — without the vital there can be no life in matter and no living action. The vital is a necessary force and nothing can be done or created in the bodily existence, if the vital is not there as an instrument.” Letters on Yoga*
“Vitality means life-force—wherever there is life, in plant or animal or man, there is life-force—without the vital there can be no life in matter and no living action. The vital is a necessary force and nothing can be done or created in the bodily existence, if the vital is not there as an instrument.” Letters on Yoga
vital ::: “Vitality means life-force—wherever there is life, in plant or animal or man, there is life-force—without the vital there can be no life in matter and no living action. The vital is a necessary force and nothing can be done or created in the bodily existence, if the vital is not there as an instrument.” Letters on Yoga
vivid ::: 1. Full of life; lively; animated. 2. Strikingly bright or intense, as colour, light, etc. 3. Making a powerful impact on the emotions or senses. 4. Uttered, operating, or acting with vigour. 5. Strong, distinct, or clearly perceptible.
v. To form a mental picture or image of. imagines, imagined, imagining.
warning ::: n. 1. The act or utterance of one who warns; a previous intimation or notice of impending events, danger, etc. warnings. *adj. *2. Serving to warn, advise, caution.
"We imagine that the soul is in the body, almost a result and derivation from the body; even we so feel it: but it is the body that is in the soul and a result and derivation from the soul.” Essays on the Gita
“We imagine that the soul is in the body, almost a result and derivation from the body; even we so feel it: but it is the body that is in the soul and a result and derivation from the soul.” Essays on the Gita
"We have laid down that the origin, the continent, the initial and the ultimate reality of all that is in the cosmos is the triune principle of transcendent and infinite Existence, Consciousness and Bliss which is the nature of divine being.” The Life Divine
“We have laid down that the origin, the continent, the initial and the ultimate reality of all that is in the cosmos is the triune principle of transcendent and infinite Existence, Consciousness and Bliss which is the nature of divine being.” The Life Divine
weigh ::: 1. Fig. To estimate, assess the value of (a person, a condition, quality, etc.), as if by placing in the scales. 2. To have consequence or importance. 3. To burden or oppress, esp. on the mind. 4. To be influential. weighs, weighed. weighs down. Causes to bend down with added weight; fig. Burdens or oppresses.
"We might say then that there are three elements in the totality of our being: there is the submental and the subconscient which appears to us as if it were inconscient, comprising the material basis and a good part of our life and body; there is the subliminal, which comprises the inner being, taken in its entirety of inner mind, inner life, inner physical with the soul or psychic entity supporting them; there is this waking consciousness which the subliminal and the subconscient throw up on the surface, a wave of their secret surge. But even this is not an adequate account of what we are; for there is not only something deep within behind our normal self-awareness, but something also high above it: that too is ourselves, other than our surface mental personality, but not outside our true self; that too is a country of our spirit. For the subliminal proper is no more than the inner being on the level of the Knowledge-Ignorance luminous, powerful and extended indeed beyond the poor conception of our waking mind, but still not the supreme or the whole sense of our being, not its ultimate mystery.” The Life Divine
“We might say then that there are three elements in the totality of our being: there is the submental and the subconscient which appears to us as if it were inconscient, comprising the material basis and a good part of our life and body; there is the subliminal, which comprises the inner being, taken in its entirety of inner mind, inner life, inner physical with the soul or psychic entity supporting them; there is this waking consciousness which the subliminal and the subconscient throw up on the surface, a wave of their secret surge. But even this is not an adequate account of what we are; for there is not only something deep within behind our normal self-awareness, but something also high above it: that too is ourselves, other than our surface mental personality, but not outside our true self; that too is a country of our spirit. For the subliminal proper is no more than the inner being on the level of the Knowledge-Ignorance luminous, powerful and extended indeed beyond the poor conception of our waking mind, but still not the supreme or the whole sense of our being, not its ultimate mystery.” The Life Divine
"What, not in its functioning, but in its essence, is the thing we call sense? In its functioning, if we analyse that thoroughly, we see that it is the contact of the mind with an eidolon of Matter, — whether that eidolon be of a vibration of sound, a light-image of form, a volley of earth-particles giving the sense of odour, an impression of rasa or sap that gives the sense of taste, or that direct sense of disturbance of our nervous being which we call touch.” The Upanishads
“What, not in its functioning, but in its essence, is the thing we call sense? In its functioning, if we analyse that thoroughly, we see that it is the contact of the mind with an eidolon of Matter,—whether that eidolon be of a vibration of sound, a light-image of form, a volley of earth-particles giving the sense of odour, an impression of rasa or sap that gives the sense of taste, or that direct sense of disturbance of our nervous being which we call touch.” The Upanishads
wheel ::: n. 1. A solid disk or a rigid circular ring connected by spokes to a hub, designed to turn around an axle passed through the centre. 2. Something resembling such a disk or ring in appearance or movement or having a wheel as its principal part or characteristic. 3. Moving, propelling, or animating agencies. 4. Fig. Signifying the eternal recurrence of all things. Wheel, Wheel"s, wheels, the wheels of Circumstance, the wheels of Doom, the wheel of God, the wheels of life, the wheel of works. v. 5. To turn or cause to turn on or as if on an axis. wheels, wheeled.
“When the centres begin to open, inner experiences such as the seeing of light or images through the subtle vision in the forehead centre or psychic experiences and perceptions in the heart, become frequent—gradually one becomes aware of one’s inner being as separate from the outer, and what can be called a yogic consciousness with all its deeper movements develops in the place of the ordinary superficial mental and vital movements.” Letters on Yoga
"When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created. It integrates, harmonises, establishes a new rhythm in the nature. It can bring down too a higher and yet higher force and range of the higher nature until, if that be the aim of the sadhana, it becomes possible to bring down the supramental force and existence. All this is prepared, assisted, farthered by the work of the psychic being in the heart centre; the more it is open, in front, active, the quicker, safer, easier the working of the Force can be. The more love and bhakti and surrender grow in the heart, the more rapid and perfect becomes the evolution of the sadhana. For the descent and transformation imply at the same time an increasing contact and union with the Divine.” Letters on Yoga
“When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created. It integrates, harmonises, establishes a new rhythm in the nature. It can bring down too a higher and yet higher force and range of the higher nature until, if that be the aim of the sadhana, it becomes possible to bring down the supramental force and existence. All this is prepared, assisted, farthered by the work of the psychic being in the heart centre; the more it is open, in front, active, the quicker, safer, easier the working of the Force can be. The more love and bhakti and surrender grow in the heart, the more rapid and perfect becomes the evolution of the sadhana. For the descent and transformation imply at the same time an increasing contact and union with the Divine.” Letters on Yoga
"When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created.” Letters on Yoga
“When the Peace is established, this higher or Divine Force from above can descend and work in us. It descends usually first into the head and liberates the inner mind centres, then into the heart centre and liberates fully the psychic and emotional being, then into the navel and other vital centres and liberates the inner vital, then into the Muladhara and below and liberates the inner physical being. It works at the same time for perfection as well as liberation; it takes up the whole nature part by part and deals with it, rejecting what has to be rejected, sublimating what has to be sublimated, creating what has to be created.” Letters on Yoga
whip ::: 1. An instrument, either a flexible rod or a flexible thong or lash attached to a handle, used for driving animals or administering corporal punishment. 2. A whipping or lashing motion or stroke; a whiplash. whips.
"Yet there is still the unknown underlying Oneness which compels us to strive slowly towards some form of harmony, of interdependence, of concording of discords, of a difficult unity. But it is only by the evolution in us of the concealed superconscient powers of cosmic Truth and of the Reality in which they are one that the harmony and unity we strive for can be dynamically realised in the very fibre of our being and all its self-expression and not merely in imperfect attempts, incomplete constructions, ever-changing approximations.” The Life Divine*
“Yet there is still the unknown underlying Oneness which compels us to strive slowly towards some form of harmony, of interdependence, of concording of discords, of a difficult unity. But it is only by the evolution in us of the concealed superconscient powers of cosmic Truth and of the Reality in which they are one that the harmony and unity we strive for can be dynamically realised in the very fibre of our being and all its self-expression and not merely in imperfect attempts, incomplete constructions, ever-changing approximations.” The Life Divine
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*** NEWFULLDB 2.4M ***
1:Svaka solidarnost ima granice. ~ Borislav Peki, #NFDB
2:...Tanrı kendisine inandığıma tanıktır. (s.51) ~ Victor Hugo, #NFDB
3:Uvijek ima vremena za ono sto je neprijatno. ~ Me a Selimovi, #NFDB
4:Ben, tek başıma yaşamalıyım; başkalarını zehirlememeliyim. ~ O uz Atay, #NFDB
5:Ima previše onih, koje se pušta da spavaju. ~ Antoine de Saint Exup ry, #NFDB
6:Patience is indispensable in the life of the Muslim. ~ Na ima B Robert, #NFDB
7:Ali san o nemogućem ima svoje ime. Nazivamo ga nadom. ~ Jostein Gaarder, #NFDB
8:Korkuları senin lehine olacak," diye fısıldası kulağıma. ~ Tahereh Mafi, #NFDB
9:Ima neobičnih ljudi, susreta posle kojih smo trajno drugačiji. ~ Marko eli, #NFDB
10:Mi smo vremenom prožeti, a ono tek po nama ima svoj smisao. ~ Miroslav Krle a, #NFDB
11:Ölüm, kendini giderek yaşlanan aile bireyleriyle ima eder. ~ Jeffrey Eugenides, #NFDB
12:Zločinac ima vrlina kao što čestit čovjek ima mana. ~ Pierre Choderlos de Laclos, #NFDB
13:Just be sincere, work hard and Allah will take care of the rest. ~ Na ima B Robert, #NFDB
14:Samo se srcem dobro vidi, suština je očima nesaglediva. ~ Antoine de Saint Exup ry, #NFDB
15:Što god da je vrlina čistija, utoliko više u njoj ima egoizma ~ Fyodor Dostoyevsky, #NFDB
16:İşte o yüzden eğer bir gün karşıma çıkarsan, beni kendine saklar mısın? ~ Anonymous, #NFDB
17:Prazan džep ima neku primjesu romantizma samo kada si jako mlad. ~ Charles Bukowski, #NFDB
18:Sve što je napisano, izmišljeno je. Stvarnost se ne pokorava riječima... ~ Miro Gavran, #NFDB
19:Čovjek samo srcem dobro vidi. Ono bitno je očima nevidljivo. ~ Antoine de Saint Exup ry, #NFDB
20:Prazne ruke prazno srce pusta sena. I nema mene al' ima ljubavi moje. ~ Branko Miljkovi, #NFDB
21:Zavest, da ima tudi Zemlja pravice, v človeškem rodu sploh še ni prisotna. ~ Gary Zukav, #NFDB
22:Imaš samo jedan život.
Zapravo ti je dužnost proživjeti ga punim plućima. ~ Jojo Moyes,#NFDB
23:Kakav je to život u kome se ima mira samo ako se odbaci znanje i življenje. ~ Albert Camus, #NFDB
24:Matematika je religija za ljude s mozgom, zato ima tako malo pristaša. ~ Carlos Ruiz Zaf n, #NFDB
25:Covek samo srcem dobro vidi. Suština se očima ne moze sagledati. ~ Antoine de Saint Exup ry, #NFDB
26:Svaka prava ljubav ima u sebi nešto takvo, sudbonosno. Bez toga ne vrijedi. ~ Pavao Pavli i, #NFDB
27:Prošlost i budućnost prikrivaju Boga pred našim očima, i jedno i drugo spaliti vatrom. ~ Rumi, #NFDB
28:Çarpıima partisi, depresyonunuzu elektroşokla tedavi etmek gibi değil midir? ~ Chuck Palahniuk, #NFDB
29:Književno obrazovanje ima mnogo vrlina, ali sustavna misao nije jedna od njih. ~ Terry Eagleton, #NFDB
30:For most men, a stepford wife would bore them to tears after a couple of weeks ~ Na ima B Robert, #NFDB
31:Ima istina kojima čovek pomaže da umru—reče ona—i sam čovek je istina koja umire. ~ Milorad Pavi, #NFDB
32:Većina nas ima svoje omiljeno, herojsko razdoblje života; ovo je bilo Diverovo. ~ F Scott Fitzgerald, #NFDB
33:Ljudi su ponekad prelijepi. Ne po izgledu. Ne po riječima. Već samo po onome što jesu. ~ Markus Zusak, #NFDB
34:Patience is our safeguard against doubt and despair and is the key to our serenity. ~ Na ima B Robert, #NFDB
35:Moć je uvek sama. Za savetnika ima ona samo sebe i neograničenu veru u svoje pozvanje. ~ Borislav Peki, #NFDB
36:Pa, kakvo to iskustvo može da ima pisac bez strasti? To ti je kao kuvar bez apetita. ~ Haruki Murakami, #NFDB
37:Bugün değil de yarın karşıma çıksan; seni bir gün eksik sevmiş olacağım. En zoru da bu işte ~ Anonymous, #NFDB
38:Ima stvari koje se moraju učiniti, ali je još više stvari sa kojima se moramo pomiriti. ~ Me a Selimovi, #NFDB
39:Običajno je tako, da več ko ima nekdo daru, bolj dvomi o tem, ali ga ima. In obratno. ~ Carlos Ruiz Zaf n, #NFDB
40:Sigurno je da mnogi ljudi cijelog svog zivota i ne slute kako nesrecnih ljudi ima na svijetu. ~ Ivo Andri, #NFDB
41:Strah od opasnosti je deset tisuća puta snažniji nego sama opasnost kad se pojavi pred očima. ~ Daniel Defoe, #NFDB
42:Nije smisao u riječima.
Nego u blistavim svjetlima i malim stvarima koje su zapravo velike. ~ Markus Zusak,#NFDB
43:Najgore je kad ljudi ćute, kad se ne objasne, pa svaka sumnja ima pravo na život. I moja i tvoja. ~ Me a Selimovi, #NFDB
44:Ponekad, rečima treba vremena, i tek njihov odjek u tišini kaže sve ono što one nisu stigle ili mogle. ~ Marko eli, #NFDB
45:Bir yüksekliğin, bir başıma olduğum bir yüksekliğin en ucundayım. İnemiyorum. Yaşayamıyorum. Ölemiyorum. ~ Tezer zl, #NFDB
46:Kako da čovjek bude zdrav kad moralno pati? Zar može, ako ima osjećaja, ostati miran u ovo naše doba? ~ Leo Tolstoy, #NFDB
47:Sa sazvježđima nebeskih dubina oni brkaju zvijezde koje ostaju od pačijih nogu u mekom blatu kaljuže. ~ Victor Hugo, #NFDB
48:I was raised in this society so you can't expect me to be a perferct person cause Ima do what Ima do. ~ Tupac Shakur, #NFDB
49:Svaka solidarnost ima granice. Ma koliko svog psa voleo, iz solidarnosti s njm čovek ne grize kosti. ~ Borislav Peki, #NFDB
50:Ako ima nečeg bolnijeg od tijela koje umire bez hljeba, to je duša koja umire jer je gladna svjetlosti. ~ Victor Hugo, #NFDB
51:Tu je već bio kraj, kraj nakon kraja. Svaka ljubav ima više završetaka, dvostruko ili višestruko dno. ~ Olja Savi evi Ivan evi, #NFDB
52:Ima jedan prizor koji je veći od mora, to je nebo; ima jedan prizor koji je veći od neba, to je unutrašnjost duše. ~ Victor Hugo, #NFDB
53:Riječ je barut, začas plane. Nezadovoljstava uvijek ima, svakakvih, ali nikad ne buknu sama od sebe. Riječ ih upali. ~ Anonymous, #NFDB
54:Kırmızı bir kuştur soluğum Kumral göklerinde saçlarının Seni kucağıma alıyorum Tarifsiz uzuyor bacakların Kırmızı bir ~ Anonymous, #NFDB
55:Morao sam da izmislim da si nešto sasvim,
sasvim beskrajno,
u ovim batrgavim noćima
što imitiraju sreću. ~ Miroslav Anti,#NFDB
56:Tankopis je nalik ispruženom kažiprstu polegao preko bele kože na leđima Naska H., išarane pravopisnim greškama pegica i mladeža. ~, #NFDB
57:Čitate Celinea?" upotao je ženski glas. Zvučio je seksi. U zadnje sam vrijeme bio nešto sam. I tako desetljećima. ~ Charles Bukowski, #NFDB
58:When I was at my lowest point, your Word brought me comfort. Your Word guided me. Guide me önce more.
Guide me ~ Na ima B Robert,#NFDB
59:Ljudska vrsta ima samo jedno zaista delotvorno oružje, a to je osmeh. Kada osmeh krene u napad ništa mu ne može odoleti. ~ Mark Twain, #NFDB
60:Na beloj košulji, na leđima, znoj mu je ostavio veliku mrlju, takvog oblika kao da žarko želi nešto da nam saopšti. ~ Haruki Murakami, #NFDB
61:Il n'y a pas des sots si incommodes que ceux qui ont de l'esprit - Nema neugodnije budale od one koja ima nešto duha. ~ Arthur Conan Doyle, #NFDB
62:Taj naš put bio je poput povećala, svaka teškoća, svaka slabost bivaju višestruko većima. Samo cilj ti ostaje jednako sitan. ~ Kristian Novak, #NFDB
63:Treba da zapazimo čovjeka, da ga razlikujemo od ostalih, svako ima nešto svoje, i drago mu je ako se baš to posebno primijeti. ~ Me a Selimovi, #NFDB
64:Srdžba može biti luda i besmislena; čovjek se može naljutiti i kad nije u pravu; uvrijediti se može kad ima u osnovi neki razlog. ~ Victor Hugo, #NFDB
65:Islam isn't like that - something you can use just to get what you want. It's a genuine spiritual commitment, a way of life... ~ Na ima B Robert, #NFDB
66:Ima lica na kojima se pojavljue duša i onih na kojima se pojavljuje samo maska od izborane ljudske kože iza koje nema ničega. ~ Tahar Ben Jelloun, #NFDB
67:Ima ostrva koje more proguta kad mu se prohte, bez obzira na njihovu vajnu veličinu. No, ima i malih hridi koje zauvek odolevaju. ~ Goran Petrovi, #NFDB
68:Céleste räägib, et pean lastega iga päev pargis käima hakkama, eriti kolmapäeviti, kui Prantsusmaal kuni 11-aastastel lastel kooli pole. ~ Eia Uus, #NFDB
69:Ali nikad ne znamo što izazivamo u drugom čovjeku riječju koja za nas ima sasvim određeno značenje i zadovoljava samo našu potrebu. ~ Me a Selimovi, #NFDB
70:Çocukluğumda büyük atılımlarım, insanüstü heyecanlarım olmuştu; yalnız başıma oturup içimi çekerdim, çünkü dünyaya sığmıyordum. ~ Nikos Kazantzakis, #NFDB
71:Čovjek mora da ima neko mjesto koje mu je drago zato što je njegovo, i zato što je zaštićeno, svijet je pun zamki kad si bez oslonca. ~ Me a Selimovi, #NFDB
72:Ima ljudi čiji je život trag vrelog železa u tle utisnut. Gde stupe, pod njima gori. Kad minu, dim spaljene zemlje dugo još vređa oči. ~ Borislav Peki, #NFDB
73:Što postignemo nasom mudrošću izgubimo nasim temperamentom.
Jer ima nesto jače i presudnije od svih naših sila, a to su nase slabosti. ~ Jovan Du i,#NFDB
74:It is not Islam that oppresses Muslim women, it is the lack of knowledge or the lack of application of that knowledge that oppresses. ~ Na ima B Robert, #NFDB
75:I tako, što više bojim, ja kao da svijetu kazujem budi i svijet biva iz moje boje krvi. Onaj koji ne vidi, taj poriče, ali mene ima svuda. ~ Orhan Pamuk, #NFDB
76:Lekar: Ima autora koji tvrde da je u ludačkom svetu jedino zdravo ludačko ponašanje.
- Na ludom, belom kamenu ili Buđenje vampira ~ Borislav Peki,#NFDB
77:Od svega što ima i jeste,ja sam hteo da napravim sredstvo kojim bih savladao i osvojio svet, a sada je taj svet od mene načinio svoje sredstvo. ~ Ivo Andri, #NFDB
78:Kız hâlâ görmedi. Tezgâhın ta öte başında tek başıma ayakta duruyorum. Karşı duvarda bir ayna asılı. O aynayı düşünmüyor ama ayna onu düşünüyor. ~ Anonymous, #NFDB
79:Sufi der ki baĢkaları hakkında hüküm verip yargıda bulunacağıma, ben kendi içime bakayım. Sofu der ki baĢkaları- nın her kusurunu bulup çıkarayım ~ Anonymous, #NFDB
80:Vrhunac sreće u životu, to je uvjerenje da vas netko voli; voli radi vas samih, bolje rečeno, voli protiv vas samih; slijepac ima to uvjerenje. ~ Victor Hugo, #NFDB
81:Ima nas previše,pomislio je.Ima nas na milijarde,a to je previše.Nitko nikoga n pozna.Neznanci dođu i oskvrnu te.Neznanci dođu i izvade ti srce. ~ Ray Bradbury, #NFDB
82:Ama ben seni hiç üzemem
Deliririm yalnızca
Sessizce tek başıma deliririm
Beni Lape'ye koyarlar
Koyu Türk çayı içerim orada
yalnızca ~ L le M ld r,#NFDB
83:Moj posao je čokolada. Čokolada je dobra stvar. Ima curica koje vole samo gorku... probirljiva mala prenemagala. (Ne razumem zašto ovo pišem). ~ Vladimir Nabokov, #NFDB
84:Her cara
Ku min helbestek li ser te got
Gelê min ez dam ber lomeyan!
Ku "Çima helbestekê li ser welêt nabêjî !?"
Gelo ma jin tiştek bilî Welêt e...? ~,#NFDB
85:Ljudi najbolje žive kad svatko ima svoje mjesto, kad svatko zna kamo spada u shemi sustava i što može postići. Uništi to mjesto i uništio si osobu. ~ Frank Herbert, #NFDB
86:Žmonės, nustoję tikėti Dievu ir gėriu, ima tikėti šėtonu. Nežinau, kodėl. Ne, išties žinau, kodėl. Blogis visur įmanomas. O su gėriu situacija amžinai kebli. ~ Anne Rice, #NFDB
87:Da mržnja ima miris osjećalo bi se iza mene na krv. Da ima boju crn trag bi ostao za mojim petama. Da može da gori plamen bi skuljalo iz svih mojih otvora. ~ Me a Selimovi, #NFDB
88:Moć počiva na vrsti znanja koje čovek poseduje. Kakvog ima smisla znati ono što je beskorisno? To nas neće pripremiti za neizbežan susret sa nepoznatim. ~ Carlos Castaneda, #NFDB
89:Poljubac, to je: videti stvari u slojevima. Zagrljaj: na dlanu imati duboke mekote usana. Dodir između dvoje: porama, a ne ušima, slušati večnost postojanja ~ Miroslav Anti, #NFDB
90:When I walked out of the house with hijab on, i felt beautiful in the eyes of Allah. I felt protected, shielded - i just felt somebody was watching over me' ~ Na ima B Robert, #NFDB
91:Ben neredeyse altı yaşıma, Jem de yaklaşık on yaşına geldiğinde, yazları özgürlük alanımızın sınırları (Calpurnia'nın sesinin duyulma mesafesine göre) çizilmişti. ~ Harper Lee, #NFDB
92:sve ima svoju suprotnu stranu
i ljudski duh, živ i uznemiren
poželi da prevrne svaku stvar
da joj vidi naličje
pitajući se
da to možda nije lice ~ Me a Selimovi,#NFDB
93:Kad bi svi ljudi i žene govorili samo četvrtkom, na svetu bi bilo mnogo manje gluposti i mnogo manje zla; jer čovek drugom čoveku uvek više škodi rečima nego delom ~ Jovan Du i, #NFDB
94:Nakon što sam obranio doktorat, majka bi me s velikim zadovoljstvom predstavljala ovim riječima: »Ovo je moj sin. On je doktor, ali ne od onih koji pomažu ljudima.« ~ Randy Pausch, #NFDB
95:Kad budu svi roktali svojim svinjskim srcima, poslednji koji će još gledati ljudskim očima i osećati ljudskim srcem biće oni kojima ne bejaše strano iskustvo umetnosti. ~ Danilo Ki, #NFDB
96:U mojim rukama, na primer, ima nečeg novog, izvestan način na koji uzimam lulu ili viljušku. Ili pak sad viljuška ima izvestan način na koji se da uzeti, ne znam. ~ Jean Paul Sartre, #NFDB
97:Tebe se ne može uopšte ni uhvatiti. Ti si kao ovo električno svetlo. Vatra, koja je stvorena samo za oči, samo za gledanje. Ima tu ipak i nešto topline, ali ne kao u peći. ~ Knut Hamsun, #NFDB
98:Cemal Bey, bana düpedüz,“Aptalsın! Tedavi edilmez şekilde aptalsın!” demiyordu. Sadece bu hikâyeyi on defa anlatarak beni, aptallığıma kendi içimden inandırıyordu. ~ Ahmet Hamdi Tanp nar, #NFDB
99:Onome ko ima 10 briga, a srcu uzima brigu o vjeri, Uzvišeni Bog će mu umanjiti preostalih 9 briga da se ne bi morao baviti njima....."Prijatelj sam onome ko me se prisjeća (hadis) ~ Rumi, #NFDB
100:There is no great discoveries and advances, as long as there is an unhappy child on earth. / Ne možemo govoriti o napretku čovječanstva, dok na svijetu ima nesretne djece. ~ Albert Einstein, #NFDB
101:Sumire je posedovala nešto jedinstveno što je privlačilo ljude. Ne umem rečima da opišem to nešto jedinstveno. Ali bih našao njegov odraz kad god bih joj se zagledao u oči. ~ Haruki Murakami, #NFDB
102:Želim da ustanem, da raširim ruke za beskrajni zagrljaj,
da se velikim, blistavim rečima obratim nevidljivoj publici.
Počeo bih ovako: – O bogovi duginih boja... ~ Vladimir Nabokov,#NFDB
103:Ogledajući se ne-skrivena u njegovim očima, duša nije bila sebi stranac i neprijatelj, već neko sa kim se mogu pomiriti i koga mogu prihvatiti. Jer je on umeo da je prihvati. ~ Marija Jovanovi, #NFDB
104:Bomboş var olacağım. Kendi doluluğumun boşluğunda. Ve bir başıma. Ve bağımsız. Ovadaki yalnız ağaç gibi. Yaşlı ve büyük. Ve yalnız. O vadide. Bir yamaçta. Başıma buyrukluğuma hayranım. ~ Tezer zl, #NFDB
105:Običan čovek je stari Narcis koji obožava samog sebe i koji pljeska običnom čoveku.
Sa sazvežđima nebeskih dubina oni brkaju zvezde koje ostaju od pačjih nogu u mekom blatu brloga. ~ Victor Hugo,#NFDB
106:Če ima moje življenje junaka, je bil to ta otrok. Nikoli pozneje nisem imel toliko poguma, nikoli kot takrat, ko sem bil najbolj prestrašen in ko je bilo vse, kar sem vedel, napačno. ~ Kristian Novak, #NFDB
107:Crkva odlican trbuh ima,
citave zemlje vec je progutala,
a ipak jos se nije prezderala;
jedino crkva, gospo i gospodjice draga,
moze da svari nezakonita blaga. ~ Johann Wolfgang von Goethe,#NFDB
108:U ljubavi sam vidjela spas. Ljubav je bila moja religija. Čovjek valjda ima potrbu izmisliti nešto poput boga. što je drugo moglo slijediti nego još veće razočaranje? Jer spasa nema. ~ Slavenka Drakuli, #NFDB
109:Dedim: Artık bilgiden yana eksiğim yok;
Şu dünyanın sırrına ermişim az çok.
Derken aklım geldi başıma, bir de baktım:
Ömrüm gelip geçmiş, hiçbir şey bildiğim yok.
Sayfa :29 ~ Omar Khayy m,#NFDB
110:İdeolojik nedenlerle intihar eden yazarlar listesinin başına Japon yazarı Yukio Mişima’yı yerleştirmemiz gerekir. Çünkü hem yaşamı hem ölümü olağandışı bir aşırılık gösterisine dönüşmüştü. ~ O Z Livaneli, #NFDB
111:İyi, iyi; bunların hepsini Hüsamettin Albayıma söylerim. Mezar taşıma yazdıramam ya bu kadar şeyi. Söyle evladım, diye teselli ederdi annem beni.Söyle de içine hicran olmasın.Hicran oldu anne. ~ O uz Atay, #NFDB
112:When I walked out of the house with hijab on, i felt beautiful in the eyes of Allah. I felt protected, shielded - i just felt somebody was watching over me'
- Nadia, a reverted Muslim ~ Na ima B Robert,#NFDB
113:Sve bede među ljudima, to su nesreće koje učini čovek samom sebi, ili urade ljudi jedan drugom. U prirodi nema sreća i nesreća, nego ima samo smrt ili život. Čovek je najveća štetočina na zemlji. ~ Jovan Du i, #NFDB
114:Şimdi gene, dışıma çıksam
Gitsem, eski yerlerime baksam
Kendimi bulamayınca korksam
ge
ne
de
ne
yapsam
yap
sam.
Çık
acağım-ağacım
ağlayacağım-
yol
yok. ~ Oru Aruoba,#NFDB
115:Svi smo mi maske i svi smo mi zakrinkani i svaki čovjek ima s vremena na vrijeme potrebu da skine svoju masku na jedan tren, da se raskrinka, da progovori po crti svog intimnog raspoloženja... ~ Miroslav Krle a, #NFDB
116:That's what I've learned over the years. We always think someone else has it easier than us but, when you pull back the layers, you see that they are struggling too, just in their own, unique way. ~ Na ima B Robert, #NFDB
117:Dovoljan je sam sebi i potpuno zadovoljan onim što je i što znači u očima drugih ljudi. Sam nema potrebe da bude ili da izgleda ma šta drugo do ono što jeste, a niko od njega ne očekuje i ne traži ništa drugo. ~ Ivo Andri, #NFDB
118:Čovječanstvo se, tako se čini, napreže samo dotle dok mora očekivati zatupljene svjedodžbe s kojima može trijumfirati pred javnošću, a kad ima dovoljno takvih zatupljenih svjedodžaba u ruci, onda se zapusti. ~ Thomas Bernhard, #NFDB
119:što je god istinito, što je god pošteno, što je god pravedno, što je god prečisto, što je god preljubazno, što je god slavno, i još ako ima koja dobrodetelj, i ako ima koja pohvala, to mislite” (Filibljanima 4,8). ~ Anonymous, #NFDB
120:Ljudi od vrijednosti nikada nisu nadmeni. Čovjek uvijek ima onoliko arogancije, koliko mu nedostaje samosvijesti. Nadmenost je samo sredstvo da se vještačkim ponižavanjem bližnjega, na silu uzdigne samosvijest. ~ Otto Weininger, #NFDB
121:Mora samo paziti da se prokleta stvarnost na mala vrata tzv. autentičnosti ne uvuče u njega i inhibira maštu. Jer mašta je sve. Stvarnost, ako je uopšte ima, ništa. U najboljem slučaju, proizvod uspelog maštanja. ~ Borislav Peki, #NFDB
122:Nereden başlayacağımı bilmiyorum: tereddüt-ler içindeyim. Kimse de yardım etmiyor. Asistan başıma di-kildi. Benden iki satır fazla bilmenin gururu içinde. OysaGauss’un yanında benim gibi o da bir hiç. Farkında değil. ~ O uz Atay, #NFDB
123:Uvijek čovjek ima malo mogućnosti za izbor. Uglavnom dvije, da strada časno ili nečasno. Ja sam častan čovjek i izabrao sam ovu drugu. Najgore što smo slobodni da biramo, a mislimo da nismo. Bolje bi bilo da nismo. ~ Me a Selimovi, #NFDB
124:Žinoma, vakare kartais į miegamąjį įsėlina pilkasis nykštukas - namų ilgesys ir, išsitraukęs iš kišenės pilką sąsiuvinį langučiais ir pilką pieštuką, rimtu veidu ima skaičiuoti vaikų ašaras, išverktas ir neišverktas. ~ Erich K stner, #NFDB
125:Nisam sigurna da ćeš razumjeti. Do svega toga ne bi došlo da nije bilo te praznine u eni. Sad ćeš reći da svatko ima prazninu, da, istina, ali ja za tuđe ne znam. Moja se premješta u meni i hladi sve čega se dotakne. ~ Kristian Novak, #NFDB
126:Ima tipova koji ne moraju ništa reći da bi me iznervirali. Ne moraju čak ni biti u blizini, kad bolje razmislim? Dovoljno je da se samo setim da postoje, pa da mi adrenalin ufura u glavu kao unezverena fliperska kuglica... ~ Anonymous, #NFDB
127:Bir şeyi taşımak, sırtlamak demekti; Üsteğmen Jimmy Cross'un Martha'ya olan aşkını tepeler ve bataklıklar boyunca sırtlaması gibi. Geçişsiz kullanıldığında yürümek anlamına gelirdi, fakat bunun ötesinde yükler ima ederdi. ~ Tim O Brien, #NFDB
128:Bet kai tik kieno nors žvilgsnis, šypsena, sakinys, gestas atkreipia mūsų dėmesį, mūsų vaizduotė, nepaisydama valios, jau ir ima įžvelgti anapus jų slypinčias galimybes. Šit moteris mums davė dingstį - nors ir menką - tikėtis. ~ Andr Maurois, #NFDB
129:Najljepše od svega je to što je hodža smatrao da ima lijep glas! Dječak je, međutim, nalazio da Allah nije stvori ružniji glas, a kad god bi kazivao božije riječi: "Najodvratniji glas je revanje magarca", odmah bi se sjetio hodže. ~ Taha Hussein, #NFDB
130:Sve ima svoj početak i kraj, i jedino što ima smisla je uživati kad ti je dobro, stisnuti zube kad ti je teško. Biti svjestan da će i jedno i drugo proći kao što sve na ovom svijetu prođe. I opet se vrati. U nekom drugom obliku. ~ Bekim Sejranovi, #NFDB
131:Ako hoćeš da znaš kakva je neka država i njena uprava, i kakva im je budućnost, gledaj samo da saznaš koliko u toj zemlji ima čestitih i nevinih ljudi po zatvorima, a koliko zlikovaca i prestupnika na slobodi. To će ti najbolje kazati. ~ Ivo Andri, #NFDB
132:Čim počne da zri leto, neka snaga, za koju ne znam da li dolazi iz mene ili iz svetova oko mene, digne me kao vlaga klicu put svetlosti, i ja putujem, vozim se, plovim, letim. Drugim rečima, srećan sam, jer ne bih mogao kazati gde sam. ~ Ivo Andri, #NFDB
133:Tužne uspomene dugo drijemaju u jednom od bezbrojnih šupljina sjećanja, godinama, desetljećima, čitavog života. Zatim jednog lijepog dana iskoče na površinu, bol koja ih prati iznova je prisutna, snažna i oštra kao onog davnog dana. ~ Susanna Tamaro, #NFDB
134:U jesen može se katkad videti, kako zvezde padaju. Eto, mislim ja tada u svojoj samoći, možda se to trza čitav jedan svet tamo gore? Svet se raspada u komade pred mojim očima? I meni – je palo u deo, da u svom životu vidim smrt zvezda! ~ Knut Hamsun, #NFDB
135:Beni izleme şekli daha önce hiç kimsenin hissettirmediği şekilde bana ihtiyacı varmış gibi hissetmeme neden oluyordu. Bir anlamda kendimi gerekli hissetmemi sağlıyordu. Varlığını sürdürmesi için varlığıma ihtiyacı varmış gibi. ~ Colleen Hoover, #NFDB
136:Bu yaşıma kadar mevcudiyetinden bile haberim olmayan bir insanın vücudu birdenbire benim için nasıl bir ihtiyaç olabilirdi? Fakat bu hep böyle değil midir? Birçok şeylere ihtiyacımızı ancak onları görüp tanıdıktan sonra keşfetmez miyiz?.. ~ Anonymous, #NFDB
137:Ljutita i začuđena, gomila ima svoj jezik, drukčiji od jezika kojim se služi svaki od ovih ljudi, liči na zujanje pčela, ili na režanje, gube se riječi a ostaje skupni zvuk, gube se pojedinačna raspoloženja a ostaju zajednička, opasna. ~ Me a Selimovi, #NFDB
138:Sartre’la karşılaştığım zaman, her şeyi kazandığıma inanmıştım. Onun yanında benim kendimi gerçekleştirmem başarısızlığa uğrayamazdı. Şimdi kendi kendime şunu söylüyorum: Kurtuluşu bir başkasında görmek, yıkılmanın en güvenli yoludur ~ Simone de Beauvoir, #NFDB
139:Ambicije i tu truju ljudima zivote i medjusobne odnose, mrznje tinjaju godinama,velike ljubavi nicu neocekivano i gase se sporo i zalosno.Ukratko, tu ima pomalo od svega sto inace medju ljudima biva i sto ih povezuje ili deli, podize ili satire. ~ Ivo Andri, #NFDB
140:Yani o yalan, gerçeğe daha çok benzesin de ben yaşadığıma pekala inanayım diye, seni getire getire getirip o yalanın en can alıcı noktasına gök bir boncuk gibi iğnelemiş olamazlar mı? Olurlar, derim ben... Olmazın olmadığını bilirim çünkü. ~ Hasan Ali Topta, #NFDB
141:Vodniki in učitelji pomagajo duši na vsaki stopnji njene evolucije. Število vodnikov in učiteljev, ki jih ima duša, je odvisno od tega, kaj si želi doseči, in od njene ravni zavedanja. Duše, ki prevzamejo nase pomembnejše načrte, dobe več pomoči. ~ Gary Zukav, #NFDB
142:Što uspemo našom pameću, pokvarimo našom ćudi, a što uspemo našom dobrotom, upropastimo našim porocima, i, najzad, što postignemo svojom mudrošću, izgubimo našim temperamentom. Jer ima nešto jače i presudnije od svih naših sila, a to su naše slabosti. ~ Jovan Du i, #NFDB
143:It was then that I came to an important realization:as long as someone is beautiful,thin,wealthy,fun-loving or talented,we are happy to accept him or her at face value.We are not ever taught to look for-or care about-what lies beneath the surface. ~ Na ima B Robert, #NFDB
144:Svako sjećanje , koliko god mu sadržaj dalek, događa se ''sada'', u trenutku kad ga um prizove. Što se češće prisjećamo, to um ima više prilike prepravljati izvorno iskustvo, jer svako je prisjećanje ponovno stvaranje, a ne reprodukcija. ~ David Mazzucchelli, #NFDB
145:Allahım! Sana sığınırım küfürden ve fakirlikten. Allahım! Sana sığınırım kabir azabından. Senden başka ilah yoktur. (3 defa)” “Allahım! Bütün vücuduma afiyet ver. Allahım! Kulağıma afiyet ver. Allahım! Gözüme afiyet ver. Senden başka ilah yoktur. (3 defa) ~ Anonymous, #NFDB
146:Ali nista se ne zavrsava tako lako. Kada covek trazi nesto od zivota (a ima li koga ko ne trazi nista?), zivot od njega zahteva mnogo vise informacija. Da bi se nacrtao precizan dijagram, neophodno je mnogo vise tacaka. U suprotnom, nema ni odgovora. ~ Haruki Murakami, #NFDB
147:What is it about Islam, I thought, that can make a woman so strong that she no longer strives to be noticed by men, no longer needs the admiring gaze to feel attractive, no longer puts herself on display when the rest of the world is doing just that? ~ Na ima B Robert, #NFDB
148:What it is about Islam, I thought, that can make a woman so strong that she no longer strives to be noticed by men, no longer needs the admiring gaze to feel attractive, no longer puts herself on display when the rest of the world is doing just that? ~ Na ima B Robert, #NFDB
149:Şimdi onu nasıl inandırabilirim bütün bu süreyi onunla birlikte yaşadığıma? Onu unutmuş gibi yaşarken onu düşündüğüme? Anlamaz, görünüşe kapılır, anlamaz. Başkasına rastladığım için, bu yeni ilişkinin her şeyi unutturduğunu düşünür. Oysa her şeyi hatırlıyorum; ~ O uz Atay, #NFDB
150:Tako, svuda na svetu, gde god se moja misao krene ili stane, nailazi na verne i ćutljive mostove kao na večitu i večno nezasićenu ljudsku želju da se poveže, izmiri i spoji sve što iskrsne pred našim očima i nogama, da ne bude deljenja, protivnosti ni rastanaka. ~ Ivo Andri, #NFDB
151:Too many young girls in this community are dying to get married to get away from their problems at home, or to get a bit of freedom. But let me tell you something: if you rush into marriage to escape your problems, you may find that they follow you anyway. ~ Na ima B Robert, #NFDB
152:Gledajući sve to, razmišljao je kako onaj koji kopnom dolazi u Veneciju na kolodvor ima osjećaj da ulazi u palaču na stražnji ulaz, i da ne valja nikako drukčije dolaziti nego samo ovako kao on sada, brodom, samo pučinom, u ovaj najnevjerojatniji od svih gradova. ~ Thomas Mann, #NFDB
153:-Ne vjerujem u vraga. Ljudi su ga izmislili. Nisu mogli podnijeti da u čovjeku samom ima toliko zla. Tako im lakše.
-Ma nemoj, izmislili su ga. A jesu onda izmislili i Boga?
-Jesu. Jer ne mogu podnijeti da budu zahvalni jednome od svojih. To je još teže. ~ Kristian Novak,#NFDB
154:Vrata su se otvorila. Bio je to muškarac, oko četiri i pol decenija, polubogat, polunervozan, s nogama prevelikog broja, prištem na čelu gore lijevo, smeđim očima, kravatom. 2 automobila, 2 kuće, bez djece. Bazen i sauna, igra na burzi i samo je umjereno glup. ~ Charles Bukowski, #NFDB
155:Kako li tek svijet zbunjuje novorođenče, koje za prizore pred svojim očima nema imena, a ni pojam o imenima. Ista je pretpostavljala da dijete počne od majčinog lica i njedara i otuda nastavlja dalje - i da nakon cijelog životnog vijeka još ima što naučiti. ~ Lois McMaster Bujold, #NFDB
156:Aynı şey benim de başıma gelmişti. Yaşlıca bir kadını alabalık nehri ile karıştırdığımı hatırladım ve ondan özür diledim.
"Afedersiniz" dedim. "Sizin bir alabalık nehri olduğunuzu sandım."
"Değilim." dedi.
Amerika'da Alabalık Avı kitabından ~ Richard Brautigan,#NFDB
157:Naša priroda priznaje da su naše naklonosti i antipatije čudne. Ima ljudi pred kojima se potajno zgrozimo, koje nastojimo izbjeći, iako nam razum potvrđuje da su to dobri ljudi.Ima drugih, sa očitim greškama, kraj kojih sretno živimo, kao da nam zrak oko njih godi. ~ Charlotte Bront, #NFDB
158:Se zavřenýma očima se ptám, jestli ví, jak to všechno dopadne.
“Dlouhodobě nebo krátkodobě?” odpoví otázkou.
Oboje.
“Dlouhodobě vzato” vykládá, “všichni zemřeme. Pak se naše těla rozloží Žádné překvapení. Krátkodobě vzato budeme žít šťastně, dokud neumřeme. ~ Chuck Palahniuk,#NFDB
159:Svaka knjiga, svaki svezak koji vidiš, ima dušu. Dušu onoga koji ju je napisao i onih koji su je čitali, proživjeli i uz nju sanjarili. Svaki put kada knjiga prijeđe iz ruke u ruku, svaki put kad netko pogledom preleti njezine stranice, njezin duh raste i snaži se. ~ Carlos Ruiz Zaf n, #NFDB
160:Uskoro je povjerovao da to što on piše nije poezija, nego nešto drugo, nešto dublje i teže opisivo; nešto što izražava njegov doživljaj života: napeto srce, suze skrivene u očima, oslobađajuće beznađe. Te su pjesme bile blues, utvrdio je Mirza, a u to nema sumnje... ~ Aleksandar Hemon, #NFDB
161:Ljudska narav ima svoje granice: ona moze podnositi radost, patnju, boli, sve do odredjene mjere, ali propada cim je ta mjera prevrsena. Nije tu, dakle, pitanje je li neko slab ili jak, nego moze li izdrzati mjeru svoje patnje, bila ona moralna ili tjelesna ~ Johann Wolfgang von Goethe, #NFDB
162:Zar se ne rugaju onima koji ljube, jer to ljudi smatraju kao sramotu; svatko, od stida ili od sebičnosti, sakriva ono najbolje i najosjetljivije što ima u duši; da te cijene, moraš pokazivati samo svoje najružnije strane, samo tako možeš da budeš jednak svima drugima. ~ Gustave Flaubert, #NFDB
163:Mislim da riječi uništavaju ljubav... Zlo je u riječima... Ljubav ima zube; ti zubi grizu; rane nikada ne zarastu. Nema tih riječi ni kombinacije riječi koje bi mogle zacijeliti te ugrize ljubavi. Upravo obratno, u tome i jeste vic. Ako se rane sasuše, riječi umiru s njima. ~ Stephen King, #NFDB
164:Ili pak imati samo odjeću koju nosimo na leđima, ništa ne čuvati, živjeti po hotelima i često ih mijenjati, seliti se iz grada u grad, iz zemlje u zemlju; jednako dobro govoriti i čitati četiri ili pet jezika; nigdje se ne osjećati kao kod kuće, ali gotovo bilo gdje ugodno. ~ Georges Perec, #NFDB
165:Onlara göre, durmadan kitap okuduğum -hatırladığıma göre çok okumazdım doğrusu- ve misafirlerin yanına çıkmadığım -bu 'yanına çıkmak' deyimi beni ürpertirdi, içime bulantı verirdi- ve gereken yerde gereken kelimeyi bulamadığım için -bu nedenle bana aptal da derlerdi- anormaldim. ~ O uz Atay, #NFDB
166:Ima toliko Džonatana. Prava poplava knjževnih Džonatana. Kad bi čitala Njujork tajms buk rivju, pomislila bi da je to najčešće muško ime u Americi. Sinonim za veličinu i talenat. Za ambiciju i vitalnost.“ Podigao je obrvu i pogledao Pip. „A Zejdi Smit? Sjajno štivo, zar ne? ~ Jonathan Franzen, #NFDB
167:Samo je gospodin u stanju da vam kaže pohvale u lice, a samo prostak misli da je sebe obezoružap ako je o drugome kazao prijatnu reč. Gospodin je navikao da lako dadne slatku reč, kao što lako ispusti zlaznu paru, a fukara sve plaća u marijašima i uvek misli da je sve pretplatio. ~ Jovan Du i, #NFDB
168:Muhafızlarım olduğunu biliyorsun değil mi ? Burada olduğunu biliyorlardır."
"Yolda Linard'ın yanından geçtim." Yanağıma düşen saç tutamını geriye atıp kulağımın arkasına soktu.Eli orada kaldı.
"Kuralları çiğnediğimi söyledi. Ben de ona kıçımı yemesini söyledim. ~ Jennifer L Armentrout,#NFDB
169:Karanlığın ortasında kıpırdamadan dururken, gerçek varlığımdan gittikçe daha çok kuşku duyar oldum. Varlığıma kendimi inandırmak için, ara sıra ya hafifçe öksürüyor ya da elimi yüzüme sürüyordum. Böylelikle kulaklarım sesimin varlığını, elim de yüzümün varlığını kanıtlamış oluyordu. ~ Anonymous, #NFDB
170:Mnoge umiruje činjenica da sveštenici još uvek postoje, da hodaju zemljom, da služe mise, da se mole i ponašaju kao da čovek ima dušu i kao da postoji nada za ljude. Tako i sam mislim kad vidim sveštenika koga ne poznajem. Ali kada se pogledam u ogledalo, to više ne funkcioniše. ~ Daniel Kehlmann, #NFDB
171:Ya zekamı kullanabileceğim fırsatlar karşıma çıkmıyordu ya da ben nerede kullanmam gerektiğini bilecek kadar zeki değildim. Aslında zekamdan çok güzelliğime güveniyordum. Güzelliğimi kullanmak zahmetsizdi. İspat etmem gerekmiyordu, hemen görülüyordu. Hem zaten zekamı isteyen de yoktu. ~ Ayfer Tun, #NFDB
172:Izdržite sa mnom ovaj teret, svi ljubavnici čitatelji koji ste otrpjeli muke, izdržite sa mnom, svi muškarci koji znate da je to more crnila u očima tamnooke žene usamljeno more i biste li pitali more da samo sebe objasni, ili ženu zašto je prekričila ruke preko ruže na svom krilu? ne- ~ Jack Kerouac, #NFDB
173:Ima među ženama više heroja nego što ih ima među ljudima, ali su ljudi celu istoriju prigrabili za sebe, i za priče o sebi. Međutim, mi smo heroji u bojnoj vatri, a žene u hladnoj svakidašnjici; mi smo hrabri pred smrću, a one pred životom; mi pred drugim čovekom, a one pred celom sudbinom. ~ Jovan Du i, #NFDB
174:Umjesto da osjetiš zavist, samo se smješkaš, ideš dalje i nastojiš se usavršiti u radu. Boriš se sa svojim nesavršenostima koje možda otkriješ u tuđim dostignućima! Samo što većina ljudi nije takva, naprotiv, rade upravo suprotno! Možda zato što je mnogo teže raditi nego cmizdriti! ~ Robert James Waller, #NFDB
175:Rekla je da je istina u nepromjenjivosti matematičkih istina, nedostatku proizvoljnosti i odsustvu dvosmislenost. U saznanju da odgovori mogu biti neuhvatljivi, ali ih je moguće pronaći. Bili su tamo, čekajući da budu ispisani na tabli.
"Nimalo nalik životu, drugim riječima", kazao je. ~ Khaled Hosseini,#NFDB
176:Šta vredi imati mnogo i biti nešto, kad čovek ne može da se oslobodi straha od sirotinje, ni niskosti u mislima, ni grubosti u rečima, ni nesigurnosti u postupcima, kad gorka i neumitna a nevidljiva beda prati čoveka u stopu, a taj lepši, bolji i mirniji život izmiče se kao varljivo priviđenje. ~ Ivo Andri, #NFDB
177:Svaka knjiga, svaki svezak koji vidiš, ima dušu. Dušu onoga koji ju je napisao i onih koji su je čitali, proživeli i uz nju sanjarili. Svaki put kada knjiga pređe iz ruke u ruku, svaki put kad neko pogledom preleti njene stranice, njen duh raste i jača.
Karlos Ruis Safon: "Senka vetra ~ Carlos Ruiz Zaf n,#NFDB
178:I pitam se otkud ta strašna lakomislenost, kojom se, u mladosti, odlazi u stranu zemlju? Je li to zato, što nam se čini da je život dug i da ima vremena da se vratimo? ...To znači, očigledno, da je čoveku potrebno, da zna, da se nekud ne može više vratiti, pa da uvidi kako je tamo sretan bio. ~ Milo Crnjanski, #NFDB
179:S riječima nikad nismo dovoljno na oprezu, riječi se čine posve ništavne, svakako bezopasne, djeluju kao kakvi mali vjetrovi, mali glasovi iz usta, ni vrući ni hladni, i lako hvatani čim dopru kroz uho u golemu, sivu mlitavu dosadu mozga. Ne zaziremo od njih, riječi, i eto ti nesreće! ~ Louis Ferdinand C line, #NFDB
180:Naša je ljubav bila nit kroz labirint, mreža ispod hodača po žici, jedino stvarno u mom čudnom životu kojemu nikad nisam mogao vjerovati. Večeras mi se čini da moja ljubav prema tebi ima veću gustoću na ovom svijetu nego ja; kao da će moći ostati nakon mene i okruživati te, održavati, držati. ~ Audrey Niffenegger, #NFDB
181:Ve ben bir adım atarak korkuluğa yaklaşacağım, saçlarımı balkondan aşağı sarkıtacağım, kendimi boşluğa bırakacağım. Yolda karşıma iyi niyetli biri çıkacak ve soracak olursa, aşağıdaki insanları gösterip, bir süre yere paralel gittikten sonra onlara anlayamayacakları şeyler anlattım diyeceğim. Öyle olsun. ~ Bar B ak, #NFDB
182:Ima takvih ljudi koji se nečega plaše ili stide, nešto žele da sakriju. I upravo zbog toga oni svojim pogledom stalno nastoje da privuku i zadrže tuđi pogled, u želji da ga vežu za svoje oči i da mu tako ne dopuste da ide dalje i da razgleda i ispituje crte njihova lica ili delove tela ili odeću na njima. ~ Ivo Andri, #NFDB
183:Ako ti jave da večeras hodam po kafanama i olajavam tebe i našu ljubav, da se prodajem za loše vino, da skupljam opuške tuđih simpatija, ljubim ruke nečistih konobarica, ispadam budala u svačijim očima, to je živa istina, ne traži me da provjeriš da li je tako - to je jedna od rijetkih istina u vezi sa mnom. ~ Dario D amonja, #NFDB
184:Ja očekujem da Bog ne može biti pametniji od naroda koji je uzeo u zaštitu, i da inteligencija takvog naroda samo ponavlja promućurnost božju u onom stepenu u kome je ima on sam. Mislim da narodi imaju onakve bogove kakve zaslužuju, i da bogovi biraju one narode koji najviše odgovaraju njihovoj sopstvenoj prirodi. ~ Borislav Peki, #NFDB
185:Naš krug se preklapa sa krugovima ljudi do kojih nam je stalo. Skoro da se te granice našeg kruga tope u granicama kruga naših voljenih. Kap vode razara stijenu, ali ne snagom, već svojim kontinuitetom. Svako od nas ima svoj sopstveni krug. Nekada taj svoj krug čovjek može opasati maglovitošću, radi sebe ili radi onih koje voli. ~, #NFDB
186:Nesreća nesrećnih ljudi i jeste u tome što za njih stvari koje su inače zabranjene postanu, za trenutak dostižne i lake, ili bar tako izgledaju, a kada se jednom trajno usele u njihove želje, one se pokažu opet kao ono što jesu: nedostupne i zabranjene, sa svim posledicama koje to ima po one koji za njima ipak posegnu. ~ Ivo Andri, #NFDB
187:Hakan oturduğu yerde bir iki kıvrandıktan sonra başını önüne eğdi. "Her şeyi öğrendik."
Demek öğrendiler, diye düşündüm. Televizyonun üzerinde duran oyuncak bebeği haftada birkaç gece yatağıma götürüp düdüklediğim bir sır değil artık. Ama haber kaynakları gerçekten bu kadar güçlü olabilir miydi? "Neyi öğrendiniz? ~ Alper Can g z,#NFDB
188:Díval se na krajinu, jejíž samota a smutek se ho dotýkali jako dosud nikdy: očima své ženy viděl vahadlovou studnu, vyprahlé pole, březové hájky a rúžová oblaka na soumračné obloze nad rovinou. Vlast se řed nimi rozevřela a gardistovi se rozbušilo srdce, když si uvedomil, že krajina, která je přijímá, znamená pro ně i osud. ~ S ndor M rai, #NFDB
189:Knjiga je puna života i slobode, koju zdrav razum ne može sputati. Kao džin koji mora izaći van iz boce. To mi se dopada i ne mogu se odvojiti od knjige. U tim neobičnim pričama, napisanim prije hiljadu godina, ima više života nego u svom onom mnoštvu ljudi koji vrve na stanici. Zašto je tako, ne znam. Veoma je neobično. ~ Haruki Murakami, #NFDB
190:Šta se sve u ljudskom mozgu zbiva, tačno opisati sve one teško razumljive promene, skoro je nemoguće. Nedostatak reči je u tome što one raspolažu jasnijim konturama nego ideje. Na svojoj ivici sve se ideje među sobom prožimaju, a reči ne. Rečima uvek izmakne onaj neshvatljivi deo duše. Za izraz postoje granice, misao ih nema. ~ Victor Hugo, #NFDB
191:Çekim gücü düşük olan yerlerde görüşme yapmamalı, daha iyi çeken yerler tercih edilmelidir. Araç kullanırken cep telefonu kesinlikle kullanmamak gerekiyor. Kaza yapmayı artırıcı bir sebep olmasının yanında, sürekli baz istasyonu değiştirildiğinden sinyal gönderimi de daha fazla olmakta, buna bağlı olarak manyetik ışıma artmaktadır. ~ Anonymous, #NFDB
192:"Smrt je kuckala prstima po stolu, proizvodeći zvuk koji uopće ne sliči mišjem stepu, i podarila Morta s još nekoliko sekunda svojeg čvrstog pogleda. Učinilo joj se da dječak ima manje lakte nego kad ga je upoznala, da stoji malo uspravnije i, gle gluposti, znade koristiti riječi poput "iščekivanje". Za sve je kriva ta knjižnica. ~ Terry Pratchett, #NFDB
193:Evet zeki adamlar, çok okumuşlar, fazla bilgililer, Kim bilirdi, kimin aklına gelirdi. Nasıl, ne zaman ve nerede her şeyin bir eşi olacağını? Neden âşık olduklarını ve öpüştüklerini? Evet mağrur bilgeler, söyleyin bana, neden? Hem ne oldu bana o zaman? Bulun ve söyleyin bana, nerede, nasıl, ne zaman? Ve neden benim başıma geldi bu? Bürger ~ Anonymous, #NFDB
194:Svaki dan se budim i znam da ću je vidjeti, a ipak joj ništa ne mogu šapnuti na uho niti joj dodirnuti ruku. Ne mogu je privoljeti da preskoči svoje sastanke, ne mogu je ukrasti iz društva drugih. Svaki je dan pozdravljam kao stranac i vidim bol u njezinim očima. Svaki dan je povrijedim svojom hladnoćom, a ona mene uništava svojom. ~ Philippa Gregory, #NFDB
195:Ta i ta devojka, recimo, kao i svi drugi, ima svog idealnog muškarca; samo, nevolja je ta što ona živi u Rumuniji, a on je Eskim. Koje su šanse da se sretnu? A znali bi, sve bi im bilo jasno kad bi se samo sreli...ali se naprosto neće sresti. Njihovi životi postaće ljubavno promašeni. A kad promašiš ljubav, šta onda uopšte možeš da pogodiš? ~ Marko eli, #NFDB
196:No odmah je dodao tišim glasom, već se pribravši, da je najveća razlika između diktature i demokracije u tome što u diktaturi postoji samo jedna isitina, ona koju nameće vlast, dok u demokratskim zemljama svaki pojedinac ima pravo braniti svoju verziju događaja. Istina je, reče, samo praznovjerje. Ta se ideja posebno dojmila Felixa. ~ Jos Eduardo Agualusa, #NFDB
197:Jako pro první dětská léta jsou magickým slovem výchovy napodobování a vzor, tak pro tato léta platí následování a autorita. Samozřejmá, nikoli vynucená autorita má představovat bezprostřední duchovní nazírání, na němž si mladý člověk vytváří svědomí, zvyklosti a sklony, na němž usměrňuje svůj temperament a jehož očima pozoruje věci světa. ~ Rudolf Steiner, #NFDB
198:Ali ljudi – veliki, odrasli ljudi – nisu prestajali da varaju i muče sami sebe i jedan drugoga. Ljudi su držali da nije sveto i važno to proljetno jutro, ni ta krasota svijeta božjega stvorena za dobro svim bićima – krasota koja pozivlje za mir, slogu i ljubav – nego je sveto i važno ono što su izmislili oni sami da bi vladali jedan nad drugim ~ Leo Tolstoy, #NFDB
199:Artık Maria Puder, yaşamak için kendisine kayıtsız ve şartsız muhtaç olduğum bir insandı. Bu his ilk anlarda bana da garip geliyordu. Bu yaşıma kadar mevcudiyetinden bile haberim olmayan bir insanın vücudu birdenbire benim için nasıl bir ihtiyaç olabilirdi? Fakat bu hep böyle değil midir? Birçok şeylere ihtiyacımızı ancak onları görüp tanıdıktan ~ Anonymous, #NFDB
200:Svaki čovek ima nešto što može da dobije samo u jednom određenom životnom dobu. Kao mali plamen. Oni pažljivi i srećni pažljivo će ga čuvati, negovati i nositi kroz život kao baklju. Ali ako se samo jednom taj plamen ugasi, više nikada neće moći da se povrati. Ja nisam izgubio samo Sumire. Zajedno s njom, izgubio sam i taj dragoceni plamen. ~ Haruki Murakami, #NFDB
201:Kad me vidio, don Pedrov otac naredio mi je da odem po čašu mineralne i čist rubac kako bih mu obrisao mrlju na reveru.
"Mislim da ste se prevarili, gospodne. Ja nisam sluga..."
Uputio mi je osmijeh koji mi je razjasnio kako stoje stvari u svijetu, bez potrebe za riječima.
"Ti si se prevario, mladiću. Ti si sluga, znao to ili ne. ~ Carlos Ruiz Zaf n,#NFDB
202:Ali vama sam dao fino ugođen taj signal, najbolje od sebe, iskru božanskog, darak. Pa što ste uradili s tim?Što vam znači ljubav? Jeste li voljeli? Vi mlakonje koje nikad niste osetili božansko pjenjenje krvi, sveli ste moj dar na svoju usku mjeru, prepali ste se. Prvo ste ljubav stoljećima branili jedni drugima, a sad je branite sebi. ~ Olja Savi evi Ivan evi, #NFDB
203:İnsanın kendi yüzünü anlayabilmesi belki de elinde değil. Belki de tek başıma yaşadığım için böyle oluyor. Topluluk içinde yaşayanlar, kendilerini, arkadaşlarına nasıl görünüyorlarsa aynalarda tıpkı öyle görmeyi öğrenmişlerdir. Benim arkadaşım yok. Tenimin bunca çıplak olması acaba bu yüzden mi? Buna insansız... evet insansız doğa denilebilir. ~ Jean Paul Sartre, #NFDB
204:Voleo bih da je život kao bankarstvo', rekao sam. 'Ne mislim doslovno. Ima tu vrlo komplikovanih stvari. Ali, na kraju sve shvatiš ako se samo potrudiš. Ili uvek postoji negde neko ko se razume, pa makar i naknadno, kad je već kasno. Nevolja sa životom, kako se meni čini, jeste da može već za sve da bude kasno, a da ti ipak i dalje ništa ne shvataš. ~ Julian Barnes, #NFDB
205:Tuđa iskrenost, ničim izazvana sa moje strane, činila mi se uvijek nezamislivo otužnom. Iza nje sam, neizostavno i pomalo panično, otkrivao želju da me ucenom nagnaju na čin prošnje za razumevanjem, prijateljstvom, saučešćem - velikim rečima izmišljenim da prikriju uzajamnu trampu slabosti među onima koji ne umeju muški da hodaju, ili šantaju, sami. ~ Slobodan Seleni, #NFDB
206:Sözde, senden kaçıyorum dolu dizgin atlarla
Bazen sessiz sedasız ipekten kanatlarla
Ama sen hep bin yıllık bilenmiş inatlarla
Karşıma çıkıyorsun en serin imbatlarla
Adını yazıyorsun bulduğun fırsatlarla
Yüreğimin başına noktalarla, hatlarla
Başbaşa kalıyorum sonunda heyhatlarla
Sözde, senden kaçıyorum doludizgin atlarla. ~ Yavuz B lent Bakiler,#NFDB
207:Sav sjaj što ga Bog svijetom propisa plavi oči moje. Vezani su ćilimi od sunca i sjenka. Ognjen miris ima vino života. Srce mi pod grlom bije.
Za dug život i veliku radost!
Putujte i brodite, ne ostanite željni burna mora, ni polja, ni gustih šuma! Milo je Bogu da vas vidi gdje vam je život pjesma i ples!
Za žive i za one koji su mladi! ~ Ivo Andri,#NFDB
208:Dok su prilazili vratima kolibe, Pag reče: "Čogana, hvala ti. Ali zanima me jedno: pomenuo si neprijatelja na vrhu kule. Možeš li mi ga opisati?"
Čogana se nasmeja i klimnu glavom. "Oh da, video sam ga." On krenu uz stepenice prema kolibi, i dalje se kikoćući. "To je najstrašniji neprijatelj svakog čoveka." Suženim očima osmotri Paga. "Bio si to ti. ~ Raymond E Feist,#NFDB
209:Ja te uzimam za ozbiljno samo onda kad si Zlatousti. Ali, ti nisi uvijek Zlatosuti. Ne želim ništa drugo osim toga da sasma postaneš Zlatousti. Ti nisi naučnik, nisi redovnik-naučnik ili redovnik mogu se istesati od goreg drveta. Ti vjeruješ da si u mojim očima premalo učen, premalo logičar ili premalo pobožan. O, ne, ali u mojim očima ti si premalo svoj. ~ Hermann Hesse, #NFDB
210:Ima ljudi koji govore: ”Vjerujemo u Allaha” – a kad neki Allaha radi bude na muke stavljen, on drži da je ljudsko mučenje isto što i Allahova kazna. A ako pobjeda dođe od Gospodara tvoga, sigurno će oni reći: ”Bili smo uz vas!” A zar Allah ne zna dobro ono što je u grudima čijim?
Allah dobro zna one koji vjeruju i dobro zna one koji su dvolični.
(29:10-11) ~ Anonymous,#NFDB
211:Od apoteoze - anatema, od obogotvorenja ođavoljenje, iz slave u kletvu, sa neba u kaljugu, malopre više od Boga, sad manje od sotone. U čemu je onda istina, kurvini sinovi, ili je ima dve? Obe istinite, dve neprijateljski istinite istine, jedna u drugoj, spremne da se, protivrečne u istom svetu, na istom mestu u istom vremenu obistine podjednakom istinitošću? ~ Borislav Peki, #NFDB
212:Trepnuo je još jednom,polako,onako kako je u bolnici treptao djed Javor kad je pričao da svaki čovjek ima svoj broj treptaja i kako ih je njemu ostalo još svega devet. "Kad se sjetim koliko sam ih potrošio na mušice",smijao se stari mudrac na samrti,"sto bih godina doživio da nema mušica". "Nikad",rekao je na kraju,"nikad ne troši treptaje na mušice,zapamti to. ~ Boris De ulovi, #NFDB
213:Uyumadan önce bir film bulmak için sinema kanallarını tarayacaktım, karşıma genellikle son yıllarda moda olan festival filmlerinden biri çıkacaktı, bir adam eve gelip “Merhaba” diyecekti, kadın dört dakika sonra “Hoş geldin” diye cevap verecekti, böylece bir kez daha, kalabalıktan nefes alınmayan bu ülkedeki yalnızlık ve iletişimsizlik mesajlarını almış olacaktım. ~ O Z Livaneli, #NFDB
214:Šta se dogodilo za ovih poslednjih četrdeset godina u Beogradu? Ništa naročito.
Stare selјanke na Zelenom vencu još me zovu sine, a devojke po kafićima mi se već obraćaju sa čiko! Moje vršnjake Beograđane zovu, zbog toga, preskočenom generacijom. Suviše mladi da bi bili narodni heroji – suviše stari da bi igrali košarku. Preskočili su nas i očevi i sopstvena deca. ~ Momo Kapor,#NFDB
215:Ko hoće da ima prijatelja mora da bude spreman za njega poći i u rat: a da bi se moglo ratovati, mora čovjek da ume biti neprijatelj. Treba još neprijatelja poštovati u svome prijatelju. Može li svome prijatelju da priđeš blizu, a da mu ne priđeš? U svom prijatelju treba imati svog najboljeg neprijatelja. Treba da si mu onda najbliži srcem kada mu se protiviš. ~ Friedrich Nietzsche, #NFDB
216:Kao god što se pametan čovek neće plašiti da će ispasti glup u očima drugog pametnog čoveka, tako se i otmen čovek plaši da će njegova otmenost promaći ne nekom velikom gospodinu, nego prostaku.
Tri četvrtine napora da se bude duhovit i tri četvrtine sujetnih laži koje su, otkako je sveta, prosuli ljudi koje je to samo unižavalo, sve je to bilo radi nižih od njih. ~ Marcel Proust,#NFDB
217:Profesor, naime, nije bio sklon da deli mišljenje humanista kako ljubav oplemenjuje. Ona je teška kao bolest, i kada čovek ima sreće da je preživi, zauvek mu ostaju ožiljci koji probadaju u određeno vreme; pri pomenu nekog imena, u nekom bledom predvečerju, uz muziku koju smo nekada zajedno slušali, čak i pri letimičnom pogledu na ulični sat pod kojim smo se sastajali... ~ Momo Kapor, #NFDB
218:Ideal umjetnika: tiho živjeti i biti u sve dane zaposlen stvaranjem u najraznoličnijim formama, ali stvaranjem jedino i davanjem uvijek, da se nema vremena da živi i da se ima od svih radosti samo jednu jedinu: veliku radost stvaranja, a potom mirno iščeznuti i ostaviti se u boji, u liniji, u riječi, u gestu, u zvuku, da bi se svijetlilo vijekovima i grijalo svoje i svakog. ~ Ivo Andri, #NFDB
219:Uvek je glupost budale tocilo za mudre.
Ljubav je samo ludost i zaslužuje isto tako ćeliju i šibu kao i svako drugo ludilo; no razlog što se ona ne kažnjava, baš i ne leči, leži u tome što je to ludilo tako obično da su čak i njegovi lekari zaljubljeni.
Dragocenije je imati i rogove no biti bez njih.
KAKO JE GORKO GLEDATI SREĆU SAMO TUĐIM OČIMA. ~ William Shakespeare,#NFDB
220:Benim bakış açıma göre, “önce müşteri” yaklaşımı, kârlılığa giden yolda yapılacak birinci doğru tercihtir. İkinci tercih ise her ne yapılıyorsa bunu, en verimli ve en tasarruflu şekilde yapmak gelir. Bu iki temel tercih, işletmeleri kârlı bir sonuca ulaştırır. Sistemi tersinden kurgulamak, yani kâr etmek için neler yapılacağını düşünerek işe başlamak, başarısızlığı garanti eder. ~ Anonymous, #NFDB
221:Bunun anlamı sırtımda babamı taşıma yükünü taşımadım hiç, onun yargılarının ağırlığı boğazıma çökmedi, benim yaşama hedefim onun tutkularını gerçekleştirmek biçimini almadı. Babamın ölümü bir nimet, bir özgürlük olarak da görülebilir. Onun geçici arzuları asla benim yasam haline dönüşmedi. Kimsenin daha önce geçmediği kendi yolumu kendim keşfetmek üzere tek başıma bırakıldım. ~ Irvin D Yalom, #NFDB
222:Artık Maria Puder, yaşamak için kendisine kayıtsız ve şartsız muhtaç olduğum bir insandı. Bu his ilk anlarda bana da garip geliyordu. Bu yaşıma kadar mevcudiyetinden bile haberim olmayan bir insanın vücudu birdenbire benim için nasıl bir ihtiyaç olabilirdi? Fakat bu hep böyle değil midir? Birçok şeylere ihtiyacımızı ancak onları görüp tanıdıktan sonra keşfetmez miyiz?.. ========== ~ Anonymous, #NFDB
223:Od vseh navad, ki jih ima sodobni človek, je prebiranje dnevnega časopisa gotovo ena najslabših. Zjutraj, ko je glava najbolj odprta, se vanjo vsuje zlo, kar ga je prejšnji dan pridelal svet. V preteklosti je zadostovalo, da nisi bral časnikov, pa si bil rešen. Danes to ni več mogoče; obstajajo mediji in dovolj je, da jih vklopiš za sekundo, pa te zlo že naskoči in prodre vate. ~ Susanna Tamaro, #NFDB
224:Svako mora da ima upaljen fenjer u glavi. Da mu svetli danju i noću. Jer, ko ne svetli iznutra, taj ne živi; fenjer pomaže da bolje vidimo lica, predmete, šta se dogadja. On pomaže da odaberemo, nanižemo i svaku sitnicu povežemo u sliku, u pletivo; da u jednom životu otkrijemo sto drugih. Bez upaljenog fenjera nema ni reči; nema priče u kojoj život diše, jeca ili se razliva od miline ~ Borisav Stankovi, #NFDB
225:Čitajući te izjave kod svoje kuće, konzul se nije mogao suzdržati od smiješka, jer uprkos bola koji se očitovao u tim riječima, osjećao se je u njima i neki šaljivi ponos. Znao je da je Tony Boddenbrook ostala dijete, i da je svoje vrlo "odrasle" doživljaje doživljavala najpre kao da pravo ne vjeruje, a onda djetinjasto ozbiljno i dijetinjasto važno, i što je glavno, s djetinjom otpornošću. ~ Thomas Mann, #NFDB
226:Pomislite samo na onih milijun vrsta kukaca koje spominje priručnik iz entomologije, zamislite, ako to uopće možete, koliko pripadnika mora imati svaka pojedina vrsta i recite mi ne mislite li da ima više tih bića na zemlji nego zvijezda na nebu, ili na nebeskom svodu, ako vam je draže pjesničko ime za potresnu stvarnost svemira u kojem nismo ništa drugo do komadić govna na rubu raspadanja. ~ Jos Saramago, #NFDB
227:Tek başıma da kalsam, dünyanın bütün hükümetleri ve onlara oy verenler bana karşı da olsa, dünyanın bütün hükümetlerine karşı ayaklananlar ve onlara destek verenler bana karşı da olsa; bütün dünya, yedi milyar küsur insan tek tek bana karşı da olsa, yedi milyar küsur insan tek tek bana gıcık da olsa, Hindistan ormanlarındaki filler bile bana gıcık olsa, bir tek kız kardeşim hak versin bana. ~ Emrah Serbes, #NFDB
228:Ljudi u nešto vjeruju ne bi li zaboravili tko su. Zakapaju se u ideale, gnijezde se u idolima i ubijaju vrijeme raznim vrstama vjerovanja. Ništa ima ne bi teže palo nego da se probude na hrpi svojih slatkih laži, licem u lice a čistim postojanjem.
Beznađe? Život u uskličnom obliku. Zato je more, taj tekući, beskrajno povratan usklik, izravna slika života i neposredno utjelovljenje srca. ~ Emil M Cioran,#NFDB
229:Sad je znao da ima na tisuće i tisuće oblika radosti na svijetu, ali se svi oni svode u biti na jednu jedinu radost, radost što možeš voljeti. Pa i poslije, kad se bio već odavno vratio u svoj svijet, kad je odrastao i naposljetku ostario, nikad ga ova radost nije više napustila. I u najtežim životnim časovima ostalo mu je to istinsko zadovoljstvo zbog kojeg se i tada smiješio i tješio druge ~ Michael Ende, #NFDB
230:Bütün düzenleri yıkacaktım, onlara gösterecektim Artık ne kapıları kilitleyecek, ne de anahtarları vazonun içine atacaktım; ayakkabılarımı giymeden paltomu giyecektim, serserinin biri olacaktım. Kimseye yaranamadığıma göre, ilkelerimden vazgeçecektim: kahvaltıdan sonra bulaşıktan yıkamayacaktım. En önemlisi de şuydu: Varlığımı sürdürecektim; konuşmayı, düşünmeyi unutmayacaktım , çok çalışacaktım ~ O uz Atay, #NFDB
231:Pametni ljudi retko se služe izrazima: srećni i nesrećni. Na ovom svetu, predsoblju drugog nekog sveta, očevidno nema srećnih. Prava podela je ova: svetli i mračni. Smanjiti broj mračnih, povećati broj svetlih, to je cilj.
Uostalom, ko veli svetlost ne mora kazati i radost. Ima patnje u svetlosti; preteranost peče. Plamen je neprijatelj krila. Goreti i leteti, to je čudo koje izvodi genije. ~ Victor Hugo,#NFDB
232:... Don't get married weak and needy, looking to your husband to make your world the one you dream of. What a burden for him! What high expectations. How on earth will he ever be able to fulfill all your needs? He's still learning himself. And what happens when he fails this huge task you've set him without his knowledge? You become bitter and disappointed. And that's no way to be, trust me. ~ Na ima B Robert, #NFDB
233:Da, u covjeku se razvio strašan apetit za zivotom. Otkada je postalo izvjesno da ga na nebu ne očekuje drugi život, da su kriteriji za vizu u pakao ili raj poljuljani, te da reinkarnacija u vepra ili štakora nije baš neki bingo, čovjek je odlucio da se zadrži tu gdje jest koliko može, ili drugim riječima da žvaće žvakaću gumu svoga života sto duže i da se pri tom zabavlja napuhujući balončiće. ~ Dubravka Ugre i, #NFDB
234:Zaista, zašto smo tako uvjereni da je Van Gogh opstao zahvaljujući svojoj genijalnosti, a pritom podcjenjujemo detalj, odsječeno uho? Po čemu vi pamtite živuće moderne umjetnike? Ima li ijednoga ili ijedne među njima koji nečime nisu skandalizirali javnost? Gdje je taj samozatajni skromni umjetnik, pokažite mi ga! Svi su umjetnici mitotvorci, samo jednima uspijeva da postanu slavni, a drugima ne. ~ Dubravka Ugre i, #NFDB
235:Ja! - Teška riječ, koja u očima onih pred kojima je kazana određuje naše mjesto, kobno i nepromjenjivo, često daleko ispred ili iza onog što mi o sebi znamo, izvan naše volje i izvan naših snaga. Strašna riječ koja nas, jednom izgovorena, zauvijek vezuje i poistovjećuje sa svim onim što smo zamislili i rekli i sa čim nikad nismo ni pomišljali da se poistovjetimo, a u stvari smo, u sebi, već odavno jedno. ~ Ivo Andri, #NFDB
236:Kada je na putu u Tebu Edip naišao na Sfingu i kad mu je ona postavila svoju zagonetku, on joj je odgovorio: čovek. Ova jednostavna reč uništila je čudovište. Ima još mnogo čudovišta koja treba da uništimo. Treba da nam je uvek na umu ovaj Edipov odgovor.
U ovom svetukoji svakim danom biva sve tešnji, svako od nas oseća potrebu za drugim ljudima. Mi moramo tražiti čoveka svuda gde se on nalazi. ~ George Seferis,#NFDB
237:Jedan trkač je govorio o magijskoj izreci kojoj ga je njegov stariji brat, također trkač, naučio i koja ga prožima još otkad se počeo baviti trčanjem. Evo te mantre: Bol je neminovna. Patnja je stvar izbora. Recimo da trčite i počnete razmišljati: "Ovo me baš boli, ne mogu dulje izdržati." Ta vrsta boli neizbježan je dio stvarnosti, ali o tome može li dulje izdržati ili ne, odluku donosi jedino trkač. ~ Haruki Murakami, #NFDB
238:Niye bu kadar sıkıyorsun kendini? Yeni tanıştığın birine her şeyini
anlatmaz mısın? Ben karşıma çıkan ilk insana, bütün hayatımı
anlatabilirim.” “Neden?” “Nedeni yok. Yani bence yok. Doktora
sorarsan, manik döneminde olduğu için der ama palavra. Ben her
zaman böyleyim. Bizi samimiyetin hastalık olduğuna inandırmaya
çalışıyorlar. İnanınca, herkes gibi olunca, aptallaşınca iyileşiyoruz… ~ Emrah Serbes,#NFDB
239:151. DIJALOG IZMEĐU VUKA l OVCE
Vuk ovci jedne prilike reče: "Pouzdaj se u mene, pa ću te povesti do bujnog i plodnog ispasišta." Ovca mu odgovori: ''Ja, zaista, u tvojim očima vidim kosti mojih prijateljica." Vuk na to kaza: "Ja, sigurno, nisam pojeo tvoje prijateljice, nego, neki drugi vuk ih je pojeo." A potom ga ovca upita: ''Jesi li to ti promijenio svoju narav pa nećeš uraditi kao što bi drugi vukovi uradili"? ~,#NFDB
240:Parmaklarımı birleştirip uçlarına tahta cetvelle vurmayı ‘akıl eden’ öğretmenler, amirinin önünde ellerimi arkada kavuşturduğum için ‘Amirin karşısında öyle durulmaz!’ diye kulağıma tıslayarak koluma asılan memur ve o amir; tuttuğum takımı yenen takımların oyuncuları, taraftarları, malzemecileri; sevgimi karşılıksız bırakan bütün kadınlar! Alkışlayın beni. Ve sen Nesteren, asıl sen alkışla, bir tek sen alkışla! ~ Bar B ak, #NFDB
241:Veliki plesači uistinu pate. I pokret je u njihovim očima. Posebice dok su zatvorene. Na pozornici mora biti grijeh. Moraju biti skršeni jer su htjeli pridružiti se tome grijehu. Zbog toga što su pali na koljena, moraš ih natjerati da se osjećaju krivima kao što nikad prije nisu. Zbog toga što te gledaju, jer su zadivljeni, jer te nisu mogli uhvatiti i odvesti iz toga svijeta...Nikad im ne smiješ oprostiti. ~ Ece Temelkuran, #NFDB
242:VEČNOSTI
Svako na svetu ima jednu dužnost
koju nikad nije imao niko drugi.
Odgonetaj je odmah. Nemoj da dočekaš
godine, da staneš nasred sveta i
pitaš: šta ću biti?
Najteža zagonetka je detinjstvo,
Ali ono jedino ima odgovor.
Raduj se što si dete. To je velika
stvar. I ponavljaj u sebi, ponavljaj
jednu jedinu ozbiljnu opomenu među
svim igrama:
Stići će samo onaj koji ide. ~ Miroslav Anti,#NFDB
243:Ali znaš što? ... Srce je staklena narukvica. Jedan trenutak nepažnje i cijelo je u komadićima ... to znamo, zar ne? Ali i dalje nastavljamo nositi staklene narukvice. Svaki put kad se razbiju, mi kupimo nove nadajući se da će ovaj put duže trajati. Kako smo blesave, mi žene. Trebale bismo nositi narukvice od granita i u to pretvoriti naša srca. Ali one ne bi tako lijepo uhvatile svjetlost ili zanosno zveckale... ~ Anita Nair, #NFDB
244:Smatrao sam da me mora razumjeti, ako me voli, da me mora razumjeti i kad ništa ne kažem, mora biti na mojoj strani i kad nemam pravo. Zaboravljajući da bi to trebalo da bude i moja obaveza, okrenuo sam se protiv nje, stavljajući ih zajedno na jednu stranu. Sad sam sâm, ima zadovoljstva i u tome. I ne želim više da ih uvjerim, da im objasnim sebe, hoću da imam pravo. Jer imam pravo, iako to nema nikakva značaja. ~ Me a Selimovi, #NFDB
245:Ah, Malte, mi tako koračamo kroz život i čini mi se da smo svi rasejani i zabevljani i da ne obraćamo pažnju kako valja da koračamo. Kao da pada zvezda, a niko je ne vidi i niko nije ništa poželeo. Nemoj nikad zaboraviti da nešto poželiš, Malte. Želeti, od toga nikad ne treba dići ruke. Verujem da nema ispunjenja, ali ima želja koje dugo traju, celoga života, tako da se ispunjenje zacelo ne bi ni moglo dočekati. ~ Rainer Maria Rilke, #NFDB
246:Naposletku, sve čim se ovaj naš život kazuje - misli, napori, pogledi, osmesi, reči, uzdasi - sve to teži ka drugoj obali, kojoj se upravlja kao cilju, i na kojoj tek dobiva svoj pravi smisao. Sve to ima nešto da savlada i premosti: nered, smrti ili nesmisao, Jer, sve je prelaz, most čiji se krajevi gube u beskonačnosti, a prema kom su svi zemni mostovi samo dečije igračke, bledi simboli. A sva je naša nada s one strane. ~ Ivo Andri, #NFDB
247:Herhalde dünya, sayısız ağaç, sayısız kuş ve sayısız yağmur damlalarıyla doludur. Öyle olduğu halde ben yalnızca bir kafur ağacını ve bir yağmuru bile tam olarak anlayamadan ölüp gideceğim belki de. Öyle düşününce, kendimi çok yalnız hissettim, oturdum ağladım. Ağlarken birilerinin gelip beni sımsıkı kucaklamasını çok istedim. Ancak, beni kucaklamaya gelen kimse olmadı. Öylece, yalnız başıma yatağımda ağlayıp durdum. ~ Haruki Murakami, #NFDB
248:Ne znam s kim se vi družite, ali ja već više meseci, kako sednem za neki sto, čujem kukanje. Žale se ljudi na dinar, na cene, na penzije, na situaciju ovde ili tamo, na mlade, na stare... I kukaju... Sve mi je dosadnije, zato, da se viđam i da se srećem. Pa mi je lepše da se zatvorim u svoju sobu...da prelistam neku poštenu knjigu i da još malo verujem, đavo ga odneo, da na svetu ima i lepih stvari... A ima ih. Verujte ~ Miroslav Anti, #NFDB
249:Srećan je, o Bogovi, ko reč za Sutra nema,
Za koga je budućnost već odavno bila,
Neizvesnosti lišen, taj jedini živi.
Ko Sutra to ima, neće ni za Danas znati,
Na Sutra misleći, ni Danas neće živeti;
Srećnik je i onaj ko reč za Juče nema,
Kome je gladna prošlost zauvek istekla,
Griže i sećanja spasen, taj jedini živi.
Ko juče to ima, ni za Danas neće znati,
Misleći na Juče, ni Danas živeti... ~ Borislav Peki,#NFDB
250:Odjednom me nije nimalo sramota što mi je zemlja neuka i zabita, orijentalna, odjednom vidim u ozbiljnosti sa kojom se moj gladni narod odnosi prema životu, njegovu moralnu, ljudsku uzvišenost nad lagodnom mušičavošću ovoga što oko mene pije čaj, već stotinama godina at four o'clock, ima univerzitete već osam stoleća i kraljevsku porodicu koja je još u šesnaestom veku razrešila svoje obrenovićko-karađorđevićke međusobice. ~ Slobodan Seleni, #NFDB
251:Ali, proleće je. Opet proleće. Bogat sam, miran, i mogu da čekam. Da, ničeg nije bilo i ničeg nema, jasnog i sigurnog, ali ništa nije izgubljeno ili isključeno, nepovratno i potpuno. Znam da u svetu ima mnogo napola otvorenih prozora u koje kuca prolećni vetrić, sunčevih odblesaka na metalu i u vodi, praznih sedišta u kupeima, ustalasanih povorki i obasjanih lica u prolazu. Slutim i hiljade drugih i nepoznatih mogućnosti i prilika. ~ Ivo Andri, #NFDB
252:Tek kad duboko i emocionalno spoznamo da je život kratak i da nam je vrijeme
ograničeno, tek tada možemo živjeti punim plućima i potpuno se predati sadašnjosti. Da ti je
preostala samo jedna godina života, kladim se da bi je proživio drugačije no što sada živiš.
Pripazio bi da živiš bez žaljenja, prihvaćao bi rizike i otvorio bi svoje srce ljubavi, živio bi
strastveno, sa užitkom, usredotočen na ono što je vrijedno. ~ Robin S Sharma,#NFDB
253:But human beings are amazing like that. We're resilient. And Allah tests us with the things we love so that we can return to Him and long for His love, not the love of His creation. That was when I realized that this life isn't meant to be perfect. It's a place for test and examination. The true happiness, the true bliss, will be in the afterlife, Akhirah. That's when I hope to taste pure happiness, with no loss, no tears, ever. ~ Na ima B Robert, #NFDB
254:Začudo, to prelaženje preko mene, kao da sam drvo, žbun ili dijete, pogodilo je moju sujetu, nekako me obezličavalo i umanjivalo, oduzimalo mi vrijednost ne samo u njegovim već i u mojim vlastitim očima. Nije me se ticao, nisam znao o njemu ništa, nikad ga više vidjeti neću, a stalo mi je do njegova mišljenja, uvrijedilo me što se drži kao da me nema. Volio bih da se ljutio. Napuštao sam ga, a uznemiravala me njegova samostalnost. ~ Me a Selimovi, #NFDB
255:Herhalde Epsilonlar Epsilonluklarmdan memnundurlar," dedi yüksek sesle. "Elbette memnunlar. Nasıl olmazlar ki? Başka birşey olmanın nasıl olduğunu bilmiyorlar. Bizler memnun olmazdık, tabii. Ama bizler farklı şartlandırıldık. Üstelik bizler farklı bir kalıtımdan geliyoruz." İnançla, "Bir Epsilon olmadığıma memnunum," dedi Lenina. Henry, "Bir Epsilon olsaydın da, şartlandırman gereği aynı şekilde Alfa ya da Beta olmadığına memnun olurdun, ~ Anonymous, #NFDB
256:Ulazim u njihove snove. Ulazim u njihove najsramnije misli, u svakom sam drhtaju, u svakom grču njihovih duša, uvlačim se u njihova srca, ispipavam njihove najtemeljnije predodžbe, motrim njihove bezumne porive, njihova neizraziva čuvstva, spavam u njihovim plućima ljeti i u njihovim mišićima zimi, i sve to činim bez i najmanjeg napora, ne zahtijevajući to, ne moleći ni tražeći, bez ikakve prisile, nagnan samo predanošću i ljubavlju. ~ Roberto Bola o, #NFDB
257:Hiçbir zaman inandıramadım seni kahramansız bir dünyaya neden inandığıma. Hiçbir zaman inandıramadım seni o kahramanları uyduran zavallı yazarların neden kahraman olmadıklarına. Hiçbir zaman inandıramadım seni o dergilerde resimleri çıkanların bizden başka bir soydan olduğuna. Hiçbir zaman inandıramadım seni sıradan bir hayata razı olman gerektiğine. Hiçbir zaman inandıramadım seni, o sıradan hayatta benim de bir yerim olması gerektiğine. ~ Orhan Pamuk, #NFDB
258:Birden işitilmez olsun ayak seslerim;
Gölgem bir başka sokağa sapıversin;
Unutayım bir anda her şeyi,
Nerde oturduğumu.
Bir tuhaf âdem olduğumu Can adında
Aklım arayadursun başka kapılarda kısmetini;
Ben, bilmediğim sokaklarda bir başıma;
Gönlüm öylesine geniş, öyle ferah,
İlk defa görmüş gibi dünyayı,
Bir şaşkınlık içinde, yeniden doğmuş gibi;
Hatırlamam artık değil mi, dostlar,
Hatırlamam artık garibliğimi? ~ Can Y cel,#NFDB
259:Doduše", dodao bi uz blago ironičan i tužan smiješak nekim rastresenim tonom koji mu je bio svojstven, "ima u mojoj kući puno stvari, ali su nepotrebne. Ništa u njoj ne manjka osim onog što je potrebno, na primjer, velik komad neba kao ovdje. Nastojte uvijek imati komad neba iznad svoga života, dragi mladiću" - tu bi se obratio samo meni - "vi imate lijepu dušu rijetke kvalitete, umjetničku narav, ne dajte da joj nedostaje ono čega treba. ~ Marcel Proust, #NFDB
260:Sonra bu haraplığa daha başka bir duygu, bir çeşit kurtuluş duygusu karıştı. Bir baskıdan kurtulmuştum. Artık Emine bir daha ölemezdi, hattâ hastalanamazdı da. Orada zihnimin bir köşesinde olduğu gibi kalacaktı. Hayatımda birçok şeyler daha beni korkutabilir, başıma türlü felâketler gelebilirdi. Fakat en müthişi, onu kaybetmek ihtimali ve bunun korkusu artık yoktu. Her an onun hastalığının arasından etrafa bakmayacak, o azapla yaşamayacaktım. ~ Anonymous, #NFDB
261:Ve Tanrıyla da bir daha hiç konuşmadım. Böylece zaman içinde birbirimizi unuttuk.
Ta ki… Onunla karşılaşana kadar. O bana baktığında Tanrı'nın gözlerini gördüm ben. Bir umut değil, bir müjdeydi bu. Onun aşkıyla, yitirdiğim her şey bir ışık çağlayanı içinde yeniden bana döndü, taş ve toprak kardeşim oldu, yüreğim merhametle doldu. Anlayacağın ben yeniden yaşamaya başladım Fezai abi.
Ve o gidince, dünya bir kez daha başıma yıkıldı. ~ Alper Can g z,#NFDB
262:Razlika između umjetnosti i zanata je da umjetnost trpi "grešku" u formi. Poput života. Za mene umjetnost ima smisla jedino ako se pomiješa, ispreplete, stopi sa "stvarnim" životom. Inače je tek oponašanje, promašaj, vježbanje života, kič, loša gluma, bend koji svira tuđe pjesme, stakleno oko koje pilji u prazno pretvarajući se da vidi, voditelj Dnevnika na televiziji, dizajniran za ugodno priopćavanje loših vijesti i nepotrebnih informacija. ~ Bekim Sejranovi, #NFDB
263:Stadion je, jebem mu miša, nasušna potreba.
Ako za to nema, za što uopće ima? Nećemo se valjda razbacivati aparatima za dijalizu? Ili obijesno kupovati nekakve, šta ja znam, solarne
elektrane? Šta fali petrolejkama? I kakav je to hohštaplerski običaj da djeca u vrtićima užinaju ili da se u domovima umirovljenika svaki dan ruča i još, molim vas, svaka baba može uzeti kruha koliko hoće?
Stadioni i sportske dvoraríe, to je žívot, To nama treba. ~ Ante Tomi,#NFDB
264:Tako nije čitao još od vremena kad je bio sasvim mlad i kad je od književnosti tražio životne odgovore. I sad je kao i nekad osjećao da je upravo sve onako kako pjesnik kaže da je u tekstu rečeno nešto što je on sam već davno osjećao i bio je spreman da ustane i počne živjeti i djelovati prema tekstu koji ima pred sobom. Dobro je znao kamo to vodi dobro je znao što postaje onaj tko svijet pokuša urediti prema knjizi a opet nije mogao sebi pomoći. ~ Pavao Pavli i, #NFDB
265:Dosta je bilo! - izusti odlučno i svečano. - Dalje od mene, utvare, izmišljene strepnje, priviđenja!... Ima još života! Zar nisam sad maloprije živio? Nije mi se još život ugasio s onom babuskarom! Bog da joj duši dao lako i... i dosta je bilo, bakice, vrijeme da se smirite! Sad je zavladalo kraljevstvo razuma i svijetla i... i volje, i snage... i da vidimo sada! Da se ogledamo! - dometne pakosno, kao da se obraća nekoj mračnoj sili i izaziva je. ~ Fyodor Dostoyevsky, #NFDB
266:İşin garibi, otuz iki yaşının biraz üzerindeyim ve neredeyse kendimi bildim bileli beni öylesine huzursuz kılan, beni tehlikeden tehlikeye, rastlantıdan rastlantıya sürükleyip duran bu gezip dolaşmak dürtüsü, macera düşkünlüğünden çok, dünyada bana ait sükun dolu köşeyi bulmak tutkusundan, başıma gelenlerle düşündüklerim, hissettiklerim ve arzuladıklarım arasında açık, yalın bir ilişki kurabileceğim o denge noktasına ulaşmak tutkusundan gücünü alıyor. ~ Muhammad Asad, #NFDB
267:Zašto bih ja trebao biti bogat kada si ti bio siromašan? Zašto bih ja želio biti slavan i moćan u očima ljudi kada su sinovi onih koji su slavili lažne proroke i kamenovali one prave tebe odbili i prikovali na križ? Zašto bih u srcu gajio nadu koja me izjeda - nadu u savršenu sreću u ovome životu - kada takva nada, osuđena na propast, nije ništa drugo doli beznađe?
Moja je nada u onome što oko ne vidje. Zato ne daj da se uzdam u vidljive nagrade. ~ Thomas Merton,#NFDB
268:Pa i reproduciranje je jedan oblik stvaralaštva. Oni koji sviraju uvijek začinjaju juhu svoga sviranja nečim vlastitim, nečim što pripada samo njima. Njihova krv struji tom glazbom. Svaki izvođač ima svoj skromni cilj: dobro svirati. No i izvođač se mora podrediti autoru glazbe koju izvodi, kaže Erika. Priznaje da joj je to problem. Jer ona se nikako ne može podrediti.
Njen je glavni cilj isti kao i cilj svih ostalih izvođača: biti bolji od ostalih! ~ Elfriede Jelinek,#NFDB
269:Neka oprosti gospodja Europa,
ona nema spomenike kulture.
Pleme Inka u Americi ima spomenike,
Egipat ima prave spomenike kulture.
Neka oprosti gospodja Europa
samo Bosna ima spomenike.
Stecke.
Sta je stecak?
Olicenje gorstaka Bosanca!
Sta radi Bosanac na stecku?
Stoji uspravno! Digao glavu, digao ruku!
Ali nigdje, nigdje, nikad, niko nije pronasao stecak na kome Bosanac kleci ili moli.
Na kome je prikazan kao suzanj... ~ Miroslav Krle a,#NFDB
270:Iskrenost ne znači reći sve što čovek misli, nego ne reći nikad ono što ne misli; a čak su najopasniji ljudi koji kažu sve što im je na srci i na pameti - što na umu to na drumu. Jer oni ne govore istinu ili zabludu zato što su iskreni, nego zato što su slabi i što ne vladaju sobom. Ima često i više plemenitosti da neke istine prećutimo, nego da ih otvoreno kažemo; a mnoge vam istine ljudi kažu ne iz dobrote da bi vam koristili nego iz cinizma da bi vas unizili. ~ Jovan Du i, #NFDB
271:Naivna Partenopa, koja nije znala za Odisejev trik s voskom, doživjela je Odisejevu stoičku ravnodušnost kao težak udarac svom umjetničkom samopouzdanju, i radije se survala u more nego da nastavi s pjevanjem koje više nikoga ne začarava. Partenopa je simbol borbe za umjetničku prvorazrednost, za visoke umjetničke standarde, anticipatorski borac protiv užasavajuće moderne dreke, ali i simbol neviđene naivnosti: većina ljudi, naime, rađa se s voskom u ušima. ~ Dubravka Ugre i, #NFDB
272:Čovjek ima dva stajanja pred Allahom subhanehu we te'ala, stajanje u toku namaza i stajanje pred Allahom na Sudnjem danu. Čije prvo stajanje bude ispravno i iskreno-bit će mu olakšano i drugo stajanje, a ko zanemari prvo stajanje-bit će mu teško i neizvjesno drugo stajanje. U tom smislu su i Allahove rijeći:"I u jednom dijelu noći radi Njega molitvu obavljaju, i dugo Ga noću hvali. A ovi, oni život na ovom svijetu vole doista, a ništa ih se ne tiče Dan tegobni koji ih čeka. ~, #NFDB
273:Strpljenja, Montag. Pustimo da rat ukloni "rodbinu". Naša će se civilizacija sama raspasti. Odmaknite se od centrifuge.
- Mora netko biti spreman kad se rasprsne.
- Što? Ljudi će citirati Miltona? Govoriti "Sjećam se Sofokla"? Podsjećati preživjele da čovjek ima i dobru stranu? Samo će skupljati kamenje da gađaju jedan drugog. Montag, pođite kući. Idite u krevet. Čemu da tratite svoje posljednje sate jureći po kavezu i niječući da ste vjeverica?"str. 89. ~ Ray Bradbury,#NFDB
274:Zloća pretpostavlja moralnu odluku, nakanu i stanoviti promišljaj. Debili ili prostak ne razmišlja niti rezonira. On djeluje nagonski, kao zvijer, uvjeren da postupa ispravno, da uvijek ima pravo i ponosan je što podjebava, s oproštenjem, svakoga tko mu se učini drukčijim, pa bilo to bojom, vjerom, jezikom, nacionalnošću ili, kao u slučaju gospodina Federica, slobodnim aktivnostima. Na svijetu nam treba više istinski zlih ljudi, a manje potpunih budaletina. ~ Carlos Ruiz Zaf n, #NFDB
275:Fizikçi Richard Feynman, aposteriori saptamalar hakkında şöyle bir espri yapardı: “Biliyor musunuz, bu akşam akıl almaz bir şey geldi başıma,” derdi. “Plakası ARW 357 olan bir araba gördüm. Düşünebiliyor musunuz? Bu akşam eyaletteki onca plaka arasından o müstesna plakayı görme olasılığım ne kadardı acaba? İnanılır gibi değil doğrusu.” Anlatmak istediği elbette şuydu: Her olağan durumu olağanüstü göstermek kolaydır, yeter ki onu kaderin bir cilvesiymiş gibi düşünün. ~ Anonymous, #NFDB
276:SETI SE, TELO...
Telo, seti se ne samo koliko si bilo voljeno,
ne jedino kreveta na kojima si ležalo,
nego i onih želja, koja su zbog tebe
iskrile u onim jasnim očima
i drhtale u glasu – a neka ih je
slučajna prepreka osujetila.
Sada, kad je sve to već u prošlosti,
izgleda skoro kao da si se onim
željama i predavalo – kako su iskrile,
seti se, u očima što su te gledale:
kako su drhtale u glasu zbog tebe, seti se, telo. ~ Constantinos P Cavafy,#NFDB
277:Proklete činjenice. Ima zaista nešto bolesno u zapadnoevropskom vaspitanju. Nikad nam nije dosta činjenica. Za nas su, naime, činjenice - istine. Mi mislimo da smo u nečemu nešto saznali ako o tome prikupimo planinu činjenica. A zna se kako s njima stvari stoje. Većina ih se međusobno ne slaže. Činjenice su, u stvari, najnestabilniji faktor našeg saznanja o svetu. Njegova jedina prava nepoznata veličina. Da nema stvarnosti, kako bi se o njoj duboko i tačno pisalo! ~ Borislav Peki, #NFDB
278:Sve se u varoši odmah bacilo na rad i zaradu i popravljanje štete, i niko nije imao vremena da razmišlja o smislu i značenju pobedničkog mosta, ali idući za svojim poslom, u toj zlosrećnoj kasabi u kojoj je voda sve bez izuzetaka oštetila ili bar izmenila, svaki je znao da u tom njihovom životu ima nešto što odoleva svakoj stihiji i što zbog neshvatljivog sklada svojih oblika i nevidljive, mudre snage svojih temelja izlazi iz svakog iskušenja neuništivo i nepromenjeno. ~ Ivo Andri, #NFDB
279:Mi smo prva ljudska bića koja ništa neće vidjeti prvi put. Zurimo u svjetska čuda tupim očima, bez ikakva oduševljenja. Mona Lisa, piramide, Empire State Building. Napad životinja iz džungle, prastare ledene bregove kako se lome, vulkane koji erumpiraju. Ne mogu se sjetiti ni jedne jedine zaista zadivljujuće stvari koju sam vidio svojim očima, a da je odmah nisam povezao s nekim filmom ili televizijskom emisijom. S jebenom reklamom. Blazirano ponavljamo: Već viđeno! ~ Gillian Flynn, #NFDB
280:Sasvim sigurno, vlastodršci žele spriječiti "divlja" istraživanja. Nesputano traganje za znanjem bilježi dugu povijest stvaranja nepoželjne konkurencije. Moćnici žele "sigurnu liniju istraživanja" koja će razviti samo one proizvode i ideje koje oni mogu nadzirati i, što je najvažnije, koje će omogućiti da veći dio dobiti pripadne unutrašnjim ulagačima. Na nesreću, proizvoljan svemir pun relativnih promjenjivosti ne omogućuje neku takvu "sigurnu liniju istraživanja". ~ Frank Herbert, #NFDB
281:Jer, ako ima boga, on je samo jedan.
I ne treba ti mač i crkva da mu budeš odan.
On od tebe jednostavno želi da budeš dobar,
a ne da plaćaš popa i da se šlihtaš do groba.
Ako sve ovo ikad kažeš, izdajnik si roda.
Jer ovde si to: vera, nacija i boja.
Ljudi umiru zbog toga, zbog slučajne lutrije,
a da su izvučeni drugde, sve bi bilo drukčije:
voleli bi ono sto sad mrze jednakim žarom,
i opet bi im bilo vredno da to plate glavom. (Pismo vanzemaljcu) ~ Marko eli,#NFDB
282:Ovo je mjesto tajna. Svetište. Svaka knjiga, svaki svezak koji vidiš, ima dušu. Dušu onoga tko ju je napisao i dušu onih koji su je pročitali i proživjeli i sanjali je. Svaki put kad neka knjiga prijeđe iz ruku u ruke, svaki put kad netko prijeđe pogledom preko njezinih stranica, njezin duh naraste i ojača. Na ovome mjestu knjige kojih se više nitko ne sjeća, knjige koje su izgubljene u vremenu, žive zauvijek, u iščekivanju dolaska ruku novog čitatelja, novoga duha... ~ Carlos Ruiz Zaf n, #NFDB
283:Herkesin gözü güllerde kaldı..." diyor vazoyu masanın ortasına yerleştirirken, "Nereden bulursun böyle güzel çiçekleri?"
"Kurtuluş'un girişindeki mezarlıktan."
İskemleye oturmak üzereyken bir an duruyor. Sözlerimin gerçek olabileceğini sanıyor. Evgenia böyledir işte. Birini sevmişse onun her söylediğine inanmaya meyillidir. Ama sesimdeki muzip tını ele veriyor beni. Gözleri yüzümde. Anlıyor şaka yaptığımı, en azından kuşku duyuyor. Başını sallayarak oturuyor tam karşıma. ~ Ahmet mit,#NFDB
284:Ko spznate moč svoje zavesti, da ima torej to, kar je za vašimi očmi, več moči, kot pa to, kar se dogaja pred njimi, se vaše notranje in zunanje zaznave spremenijo. Ne morete sočustvovati s seboj, ne da bi sočustvovali z drugimi, ali pa z drugimi, ne da bi sočustvovali s samim seboj. Ko sočustvujete s seboj in drugimi, postane vaš svet sočuten. Nase pritegujete druge duše s podobno frekvenco in z njimi ustvarjate s svojimi nameni in dejanji ter medsebojni odnosi sočuten svet. ~ Gary Zukav, #NFDB
285:Traže ya sebe odmorište na selu, nad morem ili u planinama. I ti obično težiš za nečim takvim. Sve je to ipak vrlo glupo jer se možeš, u kojem god trenutku da to poželiš, povući u dubinu sebe. Nigdje, naime, ne može čovjek pronaći takvoga skloništa kao u vlastitoj duši, osobito onaj koji u sebi ima takvo utočiste da odmah osjeti lakoću kada se u njega zagleda. Lakoćom ne nazivam ništa drugo nego unutarnji red. Koristi taj zaklon što je moguće češće i obnavljaj samoga sebe. ~ Marcus Aurelius, #NFDB
286:Naši vojáci… To jsou ještě chlapci… Vrací se odsud zlomení, je jim osmnáct dvacet let. Jsou to děti. Viděli tady toho až moc… Až moc… Jak se žena prodává za bednu, ani ne za bednu, ale za dvě plechovky lančmítu. Ti kluci se pak budou těma samýma očima dívat na ženy. Na všechny ženy… Tady jim zkazili pohled na svět. Nemůžeme se divit, že se pak ve Svazu tak chovají. Jeden můj známý už sedí ve vězení… Mají prostě jiné zkušenosti. Zvykli si všechno řešit samopalem a silou… ~ Svetlana Alexievich, #NFDB
287:Vidiš, Jack, život ima svoje uspone i padove. Većina ljudi zaplete se u
tu dramu. Kada je sve dobro, sretni smo. Kada doživimo nešto loše, tužni smo. To je jadan
pristup životu. Čovjek postaje nalik komadu drveta kojega nosi riječna struja. Okreće se u
skladu sa strujom: u jednom trenutku ide u jednom smjeru, a zatim u drugom. Mnogo je
mudrije suzdržavati se od svakog osuđivanja. Prestani ocjenjivati svoja životna iskustva i
jednostavno ih prihvati bez opiranja. ~ Robin S Sharma,#NFDB
288:Ako otvoriš svoje oko, izgledat ćeš podoban samo za sebe (u svojim očima svako je najbolji).
Ali ako dospiješ do ovog gledanja, znat ćeš da sam bez premca.
O dušo, ili ti udji u ovu kuću ili ja napuštam tijelo.
Svakod dana trpim neugodnost hladnoće, i decembarskog snijega u nadi za proljećem.
Božija ljubav je veoma jaka tvrdjava, tovar svoje duše nosim unutar njenih zidina. Za ljubav prijatelja podnosim aroganciju svakog neznanca kamenog srca, za ljubav ruže
podnosim trnje. ~ Rumi,#NFDB
289:Mora biti da je to bilo jedno od onih ranih jutara kakvih ima u julu, sa onim mladim, odmornim časovima u kojima se svuda dešava neka vesela nepromišljenost. Od miliona malih pokreta koji se ne mogu potisnuti sklapa se mozaik najubeđenijeg postojanja; stvari trepte jedna u drugu i van sebe u vazduh i njihova svežina čini senku jasnom i pretvara sunce u lagan, duhovni sjaj. Tada u bašti nema ničega što je glavno; sve je svuda, i čovek bi morao biti u svemu da ništa ne bi propustio. ~ Rainer Maria Rilke, #NFDB
290:Već se vidim kako po čitav dan sjedim na svojoj stolici, zadubljena u živote, zaplete i rečenice, omamljena riječima i himerama, doslovce paralizovana srećom i zadovoljstvom, čitajući sve dok se ne smrkne, dok mi slova ne zatitraju pred očima, dok mi misli ne odblude, dok mi bolni mišići više ne budu u stanju držati knjigu. Radost je u očekivanju radosti. Kad čitaš izvrsnu knjigu po prvi put, obuzme te isti osjećaj raskoši kao pri prvom gutljaju soka od narandže na ramazanskom iftaru. ~ Rabih Alameddine, #NFDB
291:Öyle ki, zaman kimi zaman gölgesini denize bırakmış, kocaman kasvetli bir dağ olarak çıkıyordu artık karşıma. Kimi zaman hışımla inen bir deli yağmur olup gövdemi tepeden tırnağa sırılsıklam ıslatıyor, kimi zaman insanın bakışlarını aydınlığıyla geri püskürten bembeyaz bir kar halinde birikip bütün yollarımı kapatıyor, kimi zaman da uğul uğul uğuldayan uçsuz bucaksız bir orman kılığına girip beni ısrarla derinliklerine, o uğultuların gitgide sessizliğe dönüştüğü ıssız yerlere çağırıyordu. ~ Hasan Ali Topta, #NFDB
292:U jesen sam joj predložio da se vjenčamo. Iskreno sam to želio, nisam mogao zamisliti da će biti nekako drukčije, ali sam pošteno rekao da sam rđava prilika, nemam ništa niti ima izgleda da ću ikad imati, i ne dobija mnogo udajom za mene. Možda nije ni pravo da joj to nudim, ali mi ljubav daje za pravo da budem nepravedan. Voljeću je, i nećemo imati ništa, je li joj to dovoljno?
Ali ona je još luđa od mene. Voljećemo se, rekla je ozbiljno, a to je mnogo, to je sve. Ništa mi drugo ne treba. ~ Me a Selimovi,#NFDB
293:genç kızken ben de bir Dağ çiçeğiydim orada evet saçıma gülü Endülüslü kızların taktığı gibi takınca ya da kırmızı mı taksam evet ve nasıl öpmüştü beni Mağribi surunun altında ben de dedim ki bu da olur bir başkası daha iyi olacak değil ya sonra gözlerimle tekrar sormasını istedim evet sonra ister misin diye sordu evet ne olur evet de dağ çiçeğim dedi önce sarıldım ona evet ve onu kendime çektim göğüslerime dokunsun diye safi parfüm evet kalbi deliler gibi çarpıyordu evet dedim evet isterim Evet. ~ James Joyce, #NFDB
294:Svatko mora ostaviti nešto iza sebe kad umre,rekao je moj djed.Dijete,knjigu,sliku,kuću,podignuti zid ili par napravljenih cipela.Ili zasađen vrt.Nešto što je tvoja ruka dodirnula na neki način tako da ti duša ima kamo otići kad umreš.Pa kad ljudi pogledaju to stablo ili taj cvijet koji si posadio,ti si u njemu.Nije važno što radiš,rekao je,bitno je da si nešto što si dodirnuo promijenio iz onog stanja u kojem je bilo prije no što si ga dotaknuo u nešto što, nakon što odmakneš ruke,nalikuje tebi. ~ Ray Bradbury, #NFDB
295:========== Alemdağ'da Var Bir Yılan (Sait Faik Abasıyanık) - Your Highlight at location 810-816 | Added on Monday, 19 May 2014 01:01:34 — Şartsız şurtsuz yaşayanlar da var. — Var, var ama... — Ölüm de var arkadaş, ölüm. Şu köşkün sahibi de ölecek. Şu horoz da. Göğsüne vurdu: — Şu ben de. Yüzüme baktı: — Şu sen de... — Doğru, doğru ama, dedim, yine de fark var. — Nede? Ölüden ölüye mi? Dedi. Şaşkınlığıma geldi. — Öyle ya, dedim. — Yok, dedi, yok. Ölüden ölüye fark yok; canlıdan canlıya var. ========== ~ Anonymous, #NFDB
296:U istoriji je zabeleženo mnoštvo susreta vladara ili generala koji nisu mogli neposredno da komuniciraju, jer nisu vladali jezikom svojih sagovornika. Nikada, međutim, istorija ne beleži da li su uz njih bili prevodioci, ostavljajući nam tako da zamišljamo neme vladare i generale koji prevrću očima, češu se ili lupkaju prstima po kolenima dok čekaju da istekne vreme predviđeno za njihov susret. Prevodioci za to vreme čuče u senci drveta i gledaju kako se spušta noć. (Prevodioci su nesrećni ljudi) ~ David Albahari, #NFDB
297:Ja uopšte mislim da najčudniji ljudi izgledaju vrlo konvencionalno, vrlo
standardno. Jer čovek koji je zaista čudan iznutra, onaj koji je u dubokom
nesporazumu sa svetom koji ga ne prihvata i ne shvata, ne oseća nikakvu
potrebu da se ukrašava spolja, da privlači ičiju pažnju. Naprotiv! On želi
da se sakrije. Ima li čudnijeg ljudskog stvorenja od Kafke, na primer, a on
je gotovo čitavog života radio u jednom osiguravajućem društvu u Pragu,
ne razlikujući se spolja od ostalih činovnika. ~ Momo Kapor,#NFDB
298:Öyle büsbütün korkağım, Lola, savaşı ve içinde ne varsa hepsini reddediyorum… Ben savaş var diye üzülmüyorum… Ben kaderime razı olmuyorum… Ben bu konuda sızlanıp durmuyorum… Onu olduğu gibi reddediyorum, içindeki insanlarla birlikte, onlarla, onunla hiçbir alışverişim olsun istemiyorum. İsterlerse dokuz yüz doksan beş milyon kişi olsunlar ve ben tek başıma kalayım, yine de haksız olan onlar, Lola, haklı olan da benim, çünkü ne istediğini bilen bir tek ben varım: ben artık ölmek istemiyorum. ~ Louis Ferdinand C line, #NFDB
299:Razum naj bi razširil zaznavanje, da bi vaša zaznavna moč in kompleksnost lahko rasli in ne škodovali. Izkušnje razuma so izkušnje znanja. Znanje je moč in za vsako raven znanja odgovarjate, kako ga uporabljate. Znanje, ki preprosto pride v vas in ga nekako ne predelate in uporabite v korist drugih, ima lahko še kako poguben učinek na vaše telo. Karmične obveznosti, ki jih ustvarjate z naklepno zlorabo z znanja, če zavestno škodujete ali v drugih ustvarjate nasprotja, so večje, kot če to povzročate nevede. ~ Gary Zukav, #NFDB
300:Bilim, varlığın gülünç yönleriyle ilgilenmez. Bilim dünyayı açıklar, sadece sanat onu bizimle uzlaştırabilir. Evren' in nasıl doğduğu hakkında gerçekte ne biliyoruz? Böylesine geniş bir boşluk mitlerle ve efsanelerle doldurulabilir. Anlattığım mitolojik öyküde olanaksızlığın sınırına erişmeyi arzuladım, buna yaklaştığıma inanıyorum. Sen bunu zaten biliyorsun, asıl sormak istediğim Evrenin' in gerçekten de gülünç olup olmadığıydı. Ama bu soruyu herkes kendisi yanıtlamalıdır."- Ölümlü Makineler, Stanislaw Lem ~ Stanis aw Lem, #NFDB
301:Analiza je dobra kao oruđe prosvećenosti i civilizacije, dobra, ukoliko ruši glupa ubeđenja, odstranjuje prirodne predrasude i podriva autoritet, dobra, drugim rečima, kad oslobađa, profinjuje, čini čovečnijim i od robova stvara ljude zrele za slobodu. Ona je rđava, vrlo rđava, ukoliko staje na put delu, nanosi štetu životu u samom njegovom korenu, nemoćna da mu da obličje. Analiza može da bude vrlo neukusna stvar, neukusna kao smrt, s kojom ima veze uostalom, - srodna je grobu i njegovoj odvratnoj anatomiji... ~ Thomas Mann, #NFDB
302:Annemin bize anlattığı bir başka dalgınlık hikayesi de şu: Bir gün ikisi beraber bir alışveriş için Üsküdar Meydanı'na inmişler. O sıra, taşıma işinde kullanılan at arabaları vardı. Deniz Abim yine yolda yürürken dalmış ve arabayı çeken atla çarpışmış. Tabii boyu uzun olduğu için atla suratları birbirine tokuşmuş ve at kısa süren bir sersemlik geçirmiş. Bunun üzerine arabacı, "Hoop delikanlı, önüne dikkat etsene, atı perişan ettin!" diye bağırmış. Annem zaman zaman bu olayı da gülerek anlatırdı.
Sayfa:108 ~ Can D ndar,#NFDB
303:I suze me guše u grlu, ni zbog čega, zbog svega, zbog pjesme, zbog nje što je vidim, što nas ne vidi, što ne zna da je slušamo, što plače... Pa ona plače. Bez uzdaha, bez jecaja, samo suzama i tugom i pobjeđuje me tim najljepšim i najuzbudljivijim plačem što sam ga ikad čuo. I nije plač zapravo, već nezadržan prodor nečega što je u njoj, što je njeno, što je u muci koji ne znam i ne želim da znam. Traje kratko i u zasjenjenim očima ostao je samo mek trag tuge što se povukla, sakrivši se pod osmijeh bez snage. ~ Me a Selimovi, #NFDB
304:Križ u sebi ima nešto što mu ne bismo trebali oduzeti. To je najokrutniji način smaknuća koji je antika poznavala, ali koji se nije smio primijetiti na Rimljane jer bi se time okaljala rimska čast. Činjenica da je na taj strašni način bio smaknut najčistiji od svih ljudi, onaj koji je bio nešto više od čovjeka, može nas dovesti do toga da se prije svega uplašimo sami sebe. Nama je taj strah potreban i zbog našeudobnosti. Luther je dobro rekao da se čovjek mora prvo uplašiti sam sebe kako bi došao na pravi put. ~ Benedict XVI, #NFDB
305:Treba imati otvorene oči i uši, povezivati činjenice, vidjeti sličnosti tamo gdje drugi vide potpunu različitost, pamtiti da se s tanoviti događaji zbivaju na različitim razinama, ili, govoreći drugim riječima, puno događaja su aspekti istog. Da je svijet velika mreža, da je cjelina i da nema nijedne stvari koja bi bila zasebna. Da je svaki, čak i najmanji djelić svijeta s drugima povezan složenim Svemirom korespondencija u koje je teško proniknuti običnom umu. Tako to djeluje. Poput japanskog auta." str. 60. ~ Olga Tokarczuk, #NFDB
306:„Zašto je Mevlut u jednom od pisama koje je slao iz garnizona u Karsu našao da Samihine oči liče na narcis? Priznao joj je da je dok je bio pod zaštitom generala Turguta dobijao saznanja i pomoć, kada je reč o očima, od gimnazijskog profesora književnosti koji je bio na odsluženju vojnog roka. Narcis je u staroj književnosti izražavao oko: tada su žene bile pokrivene i kako su muškarci mogli da vide samo njihove oči, čitava divanska i narodna književnost zasnivala se na oku.“
Orhan Pamuk: „Čudan osećaj u meni ~ Orhan Pamuk,#NFDB
307:Nema sumnje da se čovek donekle zbliži sa Šekspirom već od najranije dobi. Njegove slavne stihove svako citira. Oni su u polovini knjiga koje otvaramo i svi mi govorimo Šekspirovim rečima, služimo se njegovim poređenjimai koristimo se njegovim opisima, ali to je nešto sasvim različito od izvlačenja smisla iz njegovih reči onako kako ste vi učinili. Znati ponešto njegovo, manje - više je uobičajeno. Znati ga prilično temeljno, možda ni to nije neobično, no čitati ga dobo na glas - to nije baš svagdašnja sposobnost. ~ Jane Austen, #NFDB
308:U duši mu je nemir i strepnja, a ne zna zašto, muzika navaljuje u talasima i plavi svaku misao, nijedno pitanje ne može da se zadrži, nestaje kao trag stope na žalu, a jeste, tu je negdje, utiskuje se u žalo mozga i odmah briše, kao da se nadmeću briga i nebriga, tuga i prazno zadovoljstvo. Čuje kako šušti talas zatirući trag: ima - nema, boli - ne boli, zloslutno - svejedno. A onda visoki tonovi oštro i šiljato ulete u gustinu dubokih loga i razbiju sumrak klikćući, lepršajući vedrinom, leteći nestašno kao čiope. ~ Me a Selimovi, #NFDB
309:Jel da je to savršeno? To da lijepo izađeš iz kuće, okupaš se, usput nabereš školjke... Pa se vratiš pred kuću, očistiš te školjke i vratiš u more sve šta tebi ne treba... Uzmeš svoje vino, svoj češnjak, peršun, sve je tvoje, pa napraviš ručak za koji bi neko drugi u gostioni moro masno platit. i onda još sve ono što ti ostane, ljuske i sve to, opet vratiš u more... i navečer odeš mirno spavat, jer znaš da je sve jednostavno, sve u redu i kako treba. I sve je u krugu od pedeset metara, i sve u krugu koji ima smisla. ~ Renato Bareti, #NFDB
310:Ah ! Acaba güneş batmadan öleceğim doğru mu? Gerçekten mi? Bu ben miyim? Dışarıdan kulağıma gelen bu çığlıklar, rıhtımda koşuşan şu sevinçli insan kalabalığı, kışlalarında hazırlanan şu jandarmalar, şu siyah giysili rahip, şu kırmızı elbise giymiş adam, bütün bunların hepsi benim için hazırlanıyor! Ölecek olan benim için ! Şu anda burada duran, yaşayan, hareket eden, nefes alıp veren, bütün masalara benzeyen bu masanın önünde oturan ve şu anda başka bir yerde olabilecek ben; dokunan ben, hisseden ben, buruşuk giysili ben! ~ Victor Hugo, #NFDB
311:Zaslužila je bolju sreću, ali šta bih ja bez nje? Otrgao sam je iz njenog svijeta, moji je ne vole, njeni je ne priznaju, i sve sam joj što ima, sve što je sanjala da će imati, ljubav, nježnost, sigurnost, štit. To mi je pomoć, ti njeni djevojački snovi, još me sniva željenog. Ali šta će biti kad životna oluja pokida tu krhku pređu, tanju od paučine, i kad čovjek iz snova postane ono što sam ja ove noći, jadan i unižen? Svi ljudski snovi tako počinju i tako propadaju. Zastaće, preneražena. Više nema ništa, čak ni varke. ~ Me a Selimovi, #NFDB
312:Sabırlı ol! -quod arıtea fuit impetus, nunc ratio est.2> O benim ağıma bambaşka bir biçimde girmeli, ve o zaman bırakırım aşkın tüm gücü fırlasın ileriye. O ânı öpücüklerle, sarılmalarla, olgunlaşmamış beklentilerle (bunun için bana teşekkür borçlusun) berbat etmedik Cordelia’cığım. Ben tersini yapmaya çalışıyorum, daha derin bir yara açmak için geriyorum aşk yayını. Bir okçu gibi, yayın telini gevşetiyor, sonra yine geriyorum, şarkısını dinliyorum- marşımdır o benim- ama nişan almıyorum henüz, oku yaya takmadım bile daha. ~ Anonymous, #NFDB
313:Svatko od nas gubi nešto što nam je dragocjeno. Izgubljene prilike, izgubljene mogućnosti, osjećaji koje nikada ne možeš vratiti. To je dio onoga što znači biti živ. Ali unutar naših glava malena je prostorija gdje spremamo uspomene. Prostorija kao police u ovoj knjižnici. A da bismo razumjeli kako radi naše srce moramo stalno praviti nove kataložne listiće. Povremeno moramo brisati prašinu, puštati unutra svjež zrak, mijenjati vodu u vazama za cvijeće. Drugim riječima, zauvijek ćeš živjeti u svojoj vlastitoj knjižnici. ~ Haruki Murakami, #NFDB
314:Ako te uprlja blato i otruje gorčina,
oni to sigurno čine iz njima časnih pobuda.
Moralni zakon vode je: da udavi. A vatre:
da sagori sve što joj je u zagrljaju.
Blatu je umetnost da blati. Gorčini da je žešća.
Oni u tome vide čistotu dobrih običaja.
Sve ima svoj stvaralački sjaj i krepost.
Sve ima etiku sopstvene prirode.
Tvoje je s kim si, kuda prolaziš i šta gutaš.
I zato, sve što ti je strano, posmatraj
blagonaklono. Jer i tvoje je rasuđivanje,
I tvoje je delanje za nekog nasilje i bol. ~ Miroslav Anti,#NFDB
315:Svi su ratovi sveti - rece - za one koji se u njima bore. Kad ljudi koji pokrecu ratove ne bi od njih napravili svetinje ko bi bio toliko lud da se tuce? Ali ma kakve bile krilatice koje besjednici dobacuju ludacima koji se tuku, ma kako plemenite svrhe oni pripisivali ratovima, rat uvijek ima samo jedan razlog. A taj razlog je novac. Svi ratovi su stvarno bili tuce oko novca. Ali je malo ljudi koji to shvataju. Njihove usi su tako pune trestanja truba, dobosa i lijepih rijeci besjednika, koji se uostalom ne micu iz kuca. ~ Margaret Mitchell, #NFDB
316:Prije dvadesete mislila sam da je život nešto što s vremenom dobiva sve veći zamah. Da iz godine u godinu postaje sve bogatiji i dublji. Da čovjek sve više uči, postaje mudriji, sve bolje shvaća, prodire dublje u istinu..." Oklijevala je.
Port se odjednom nasmije. "A sada znaš da nije tako. Zar ne? Više je kao da pušiš cigaretu. Prvih nekoliko dimova ima sjajan okus i ne pada ti napamet da ćeš ikad doći do kraja. Onda je počnešuzimati zdravo za gotovo. Odjednom shvatiš da je gotovo dogorjela. I tad postaneš svjesan gorkog okusa. ~ Paul Bowles,#NFDB
317:Nikad ne stavljaj proleće u zagradu u meni su dve žice povežeš ih i upali se ništa Povlačeći jezičak svetlosti eksplodirao mi je anđeo da si samo video to staklo i perje – ali čudom sam se spasao jedina ogrebotina moje sećanje i što malo (u Proleće) šepam Što se ostalog tiče spavam normalno poslovi deca dobro da li i tama ima jeziak? * Kad je čudo gladno sijaju i laži da me ponovo nađeš potrbuške u vremenu i ono se igra sa žicama sviđaju se obojici * Ruke mi više ne drhte i to bi trebalo da vas plaši sa grkog preveo Vladimir Boškovi19 ~ Anonymous, #NFDB
318:SORU: Çok zor durumda olan arkadaşım var. Eşi 20 Ocak’ta öldürüldü ve birçok alacaklı kapıya dayandı. Öldürülen kocasının vergi ve SGK’ya da yüklü bir borcu varmış. Kendisi ev kadını, bir çözüm yolu var mı? Bir de bu arkadaşıma “dul aylığı” bağlanır mı? M. DÜNDAR- İzmir YANIT: Arkadaşınız, kocasının öldürülme tarihinden itibaren 3 ay içinde “mirası red” davası açacak. Mirası reddedince, vergi dairesi ve SGK dahil, hiç bir alacaklı kendisinden bir kuruş talep edemez. Mirasın reddi, ölen kocasından “dul aylığı” bağlanmasına engel değil. ~ Anonymous, #NFDB
319:Karşı çıkmamın nedeni, orada yine tanıdık insanlarla bir arada olmak, yine nezaketen bazı şeyler yapmak ve sosyal
davranmak zorunda kalmaktı. Oysa benim kendi başıma kalmaktan başka bir isteğim yoktu, iki hafta boyunca kitap okumak, yürüyüşe çıkmak, hayal kurmak, rahatsız edilmeden uzun uzun okumak, iki hafta boyunca telefonsuz ve radyosuz yaşamak, konuşmak zorunda olmamak, bir anlamda rahatsız edilmeden kendim olmak istiyordum. Bilincine varmasam da, yıllardır özlemini çektiğim tek şey tam bir sessizlik ve dinlenmeymiş aslında. ~ Stefan Zweig,#NFDB
320:On već ima spremno rješenje, ljudi uvijek imaju rješenje za probleme drugih. ....
U tim trenucima doživljava potpuni mir, snažan osjećaj pripadanja. Osjeća kako u njoj, na ruševinama nekadašnjih oklijevanja raste snaga
kojom bi mogla se suprotstaviti cijelom svijetu.Otkriva da je njen život to dijete što se hvata za sadašnjost, jer još nema prošlosti da bi se njome opravdalo, niti budućnosti da bi se obeshrabrilo. Može li ga Selma poštedjeti svojih zabluda, može li ga naučiti da se u igri sreće dobija jedino ako prihvati gubitke? ~ Keniz Mourad,#NFDB
321:Sad znam, treba doći i tražiti besramno od onoga koga zavoliš: daj mi našu ljubav! Ako ima, dat će, s vremenom. Ako nema, nemaš što izgubiti, već je izgubljeno. Treba biti uporna s pažnjom, obožavanjem, zavoditi i osvajati, većina ljudi se zaljubljuje u nečiju ljubav, u svakom slučaju više nego u nečije noge (tako smo čuli). Treba uložiti sve da bi se dobilo nešto (sve ili ništa!) na tom polju osjećaja. Nije ovo generalna proba za pravi život, ne, ne, sve je premijera. A ljubav je jedini spektal koji se nudi ako ne volite rat. ~ Olja Savi evi Ivan evi, #NFDB
322:Diyemediler ki, "Allah'ın kulu yoksa da,Allah var burada,biz O'ndan çekiniriz." Dikilip karşıma, bir içkiyi açıktan açığa yudumlarken beni görmüşler gibi, "Ne yapıyorsun sen? Haram olduğunu unuttun mu? Senden bunu hiç ummazdık. Sarhoş olunca, ağzın içki kokunca rezil olursun aleme...Namaza yanaşamazsın. Abdestin sayılmaz. Çocuğunun yüzüne nasıl bakacaksın?" diyemediler.
Gıybetin kokusu yok. Gıybet sarhoş etmiyor içki gibi. Gıybet abdest de bozmuyor zina gibi. Pişmanlık da duydurmuyor günah gibi. Tövbesini bile çok görüyor günahkârına... ~ Senai Demirci,#NFDB
323:O sesimsi şey - ses diyeceğiz artık ona, çünkü başka dünyavi sözcük yok bunun için-başının ağrıyıp ağrımadığını soruyor, Zehra "Galiba" diye cevap veriyor; "sanırım ağrıyor." O ses gülüyor, "Anladım" diyor, "çünkü bu ağrıyı bilirim. "Nereden bilirsin" diye soruyor Zehra. Ses, "Çünkü benim de başım ağrımıştı" diye yanıtlıyor onu.
Zehra'nın kafasının içindeki konuşma devam ediyor.
"Ne zaman ağrımıştı?
"Darbe aldığım zaman"
"Ne darbesi?
"İsyan sırasında başıma aldığım darbe."
"Cop mu, gaz kapsülü mü, TOMA mı?
Sayfa: 15 ~ O Z Livaneli,#NFDB
324:İşte ne mal olduğum ortaya çıkmıştı. İşte savaşmadan yenilmiştim. Fakat zararı yoktu: Bütün korkaklar gibi hem ölüyordum, hem diriliyordum. On yüz bin canlı olmuştum. (Ya da bana öyle geliyordu.) Gülümsedim. Neden? (Ne düşüncelerimin, ne de gülümsemelerimin hızına yetişemiyordum artık.) Evet, şundan gülümsemiştim: Artık yalnız kalacağıma göre, kimse artık benim yüksek sesle ya da içimden düşündüğümü bilemeyeceğine göre, bundan sonra her şey bana nasıl geliyorsa öyleydi. Yüksek sesle de düşünürdüm; istediğim kadar korkar, istediğim kadar ölürdüm. ~ O uz Atay, #NFDB
325:Erika tako snažno stisne ruku uz tijelo da ruka druge glazbenice ne može probiti zid koji stvaraju Erikina ruka i tijelo pa kolegica, obeshrabrena, odustaje. Za takvu osobu svi kažu da je izrazito zatvorena. Pa joj se nitko i ne približava. Zaobilaze je. Radije nešto odgode i pričekaju samo da s njom ne bi morali imati posla. Neki ljudi glasno na sebe skreću pozornost, ali ne i Erika. Neki pritom čak i mašu, ali ne i Erika. Ima takvih i onakvih. Neki skakuću na mjestu, jodlaju i viču. Ali ne i Erika. Jer oni znaju što žele. Ali ne i Erika. ~ Elfriede Jelinek, #NFDB
326:Kucağıma aldığımda, kollarımda sırrımı ele veren bir kasılma sezebildiğinden emindim. Agucuk gugucuk yaparken, sesimdeki hafif sabırsız tonlamadan, bunun benim için doğal olmadığını anladığından emindim. Dahası, okuduğuma göre -özür dilerim, sen okumuştun- bebeklerde tepki uyandırmak için onlara gülümsemek önemliydi. Gülümsedim. Gülümsedim, gülümsedim. Yüzüm acıyana kadar gülümsedim ama yüzüm gerçekten acıdığında bunu anladığından emindim. Ne zaman kendimi gülümsemeye zorlasam, içimden gelerek yapmadığımı biliyordu, çünkü hiç karşılık vermedi. ~ Lionel Shriver, #NFDB
327:Nije li Charlie samo čudnovati privid, onaj najbolji dio mene, onaj dio koji mi je dao snagu da krenem na putovanje koje mi je promijenilo život? Spava li u svakom od nas neki Charlie, koji samo čeka da se probudi i prodrma nas do temelja? Koliko nas ga prepozna kada se probudi? I na kraju, ako ga i prepozna, tko od nas ima dovoljno srčanosti da se prepusti svemu onome što nas čeka tu, možda već iza ugla? Pitaš li se ikada bi li ga ti prepoznao, ili bi možda okrenuo glavu na drugu stranu i pomislio: čovječe, igraj na sigurno, pravi se da ovo nisi vidio. ~ Hrvoje alkovi, #NFDB
328:Nevješt sam razgovoru sa ženama, pogotovo sa ženama njene ljepote i njenih godina. Oko trideset, čini mi se. Mlade djevojke zamišljaju život i vjeruju riječima. Starice se boje smrti i s uzdahom slušaju o raju. Ovakve znaju vrijednost svega što gube i dobijaju, i uvijek imaju svoje razloge, koji mogu biti čudni, ali su rijetko naivni. Njihove zrele oči su slobodne i kad se obaraju, neugodno otvorene, i kad se skrivaju trepavicama. Najneugodnije je što znamo da one znaju više nego što pokazuju, i da nas mjere svojim neobičnim mjerilima, koja teško saznajemo. ~ Me a Selimovi, #NFDB
329:Jer ma šta se o njemu u mukama mislilo, besnilo je deo prirode, ravnopravan sa svakim drugim – da je hrišćanin kazao bi, delo Boga koji je stvorio čoveka i, očevidno uzalud, dao mu inteligenciju da usavršava sebe i svet oko sebe. Rhabdovirus ima sveto, neotuđivo pravo na život. Taj život, doduše, zavisi od nečije smrti. Ali zar od takve nesrećne kauzalnosti, koja se zove prirodnom borbom za opstanak, ne zavisi i život svih drugih mesoždera, ne izuzimajući ni čoveka? Virus nema manje prava na ubijanje da bi živeo nego što ga imaju ljudi kad ubijaju da bi vladali ~ Borislav Peki, #NFDB
330:On the morning of my daughter’s naming, it was up to each of her aunties to suggest a name for her. Her father was Póvolnyam, Butterfly Clan, so each of the names had something to do with that: There was Pólikwaptiwa, which means Butterfly Sitting on Flower. And Tuwahóima, which means Butterflies Hatching. And Talásveniuma, Butterfly Carrying Pollen on Wings. But the one Grandmother picked was Kuwányauma, Butterfly Showing Beautiful Wings. She waited until dawn, and then took Kuwányauma and introduced her to the spirits for the first time.” “You have a daughter? ~ Jodi Picoult, #NFDB
331:Ima jedan dan kada svaka mlada djevojka pogleda ovako. Teško onome ko se nađe tu!
Ovaj prvi pogled duše koja još samu sebe ne poznaje kao zora je na nebu. To je buđenje nečega zračog i nepoznatog. Ništa ne može da izrazi opasnu čar ove neočekivane svjetlosti koja najedn neodređeno obasje divne tmine i u kojoj su spojena sva sadašnja nevinst i sva buduća strast. To je neka vrsta neodlučne nježnosti koja se otkrije nasumice i koja očekuje. To je zamka koju nevinost nehotice razapinje i u koju hvata srce i ne hoteći i ne znajući. To je djevojče koje gleda kao žena. ~ Victor Hugo,#NFDB
332:Ali osjećaj konačnog odlaska je sličan, iako ovaj put svjesniji: opraštanje od ulica ovog grada, otkidanje od nečeg što sam mislio da ima veze samnom, očekivanje nečeg novog, neizvjesnost, želja da sve ovo svrši, da se riješiš kostiju, kože, dlaka na prsima, da te prevelike oči ispadnu iz duplji, želja da zaboraviš očajničku potrebu za ljubavlju, tu prokletu glad za ljubavlju što uništava, ljubavlju koja košta i zahtijeva više nego što tvoja misao može i naslutiti i koja ti na kraju skrši kralježnicu. A i opet, ako nisi spreman za tu i takvu ljubav, ne vrijedi ti ni živjeti. ~ Bekim Sejranovi, #NFDB
333:Raj nije ni mesto ni vreme. Raj je savršenstvo."
"Da bi odleteo bilo gde brzinom misli, moraš da zamisliš da si tamo već stigao..."
"DA, ŽELIM DA LETIM."
"Kada bi naše prijateljstvo zavisilo od vremena i prostora, onda bi ga, kad pobedimo vreme i prostor, uništili! Ako pobedimo prostor, ostaje nam samo OVDE. Ako pobedimo vreme, ostaje nam samo SADA. Zar ne misliš da cemo se na tom putu, između sada i ovde, ipak sresti s vremena na vreme?"
"Ne gledaj svojim očima. Njihove mogućnosti su ograničene. Gledaj razumom. Ispitaj ono što već znaš i onda ćeš shvatiti kako se leti. ~ Richard Bach,#NFDB
334:První ranění, co jsem uviděla, byli ve spodním prádle a v holínkách. Bez pyžam. Pyžama se objevila až za dlouho. Pantofle taky. A deky… Vzpomínám si na jednoho chlapce: tělo se mu zdeformovalo do všech stran, jako kdyby neměl kosti, nohy měl jako provázky… Vytahali z něj dvě desítky střepin. Celý březen se hned vedle stanů povalovaly uřezané ruce a nohy. Těla… ta ležela ve zvláštní místnosti… Polonahé, s vypíchnutýma očima, jedno s vyřezanou hvězdou na břiše… Předtím jsem něco takového viděla jen v kině ve filmech o občanské válce. Zinkové rakve ještě nebyly, ještě je nevyrobili. ~ Svetlana Alexievich, #NFDB
335:Natanijel Brendan nas upoznaje s pričom o dr. Odri Ričards, antropologu koja je tridesetih godina XX veka radila s plemenom Bemba iz Severne Rodezije. Dr. Ričards je, kaže on, grupi pripadnika tog plemena jednom ispričala englesku narodnu bajku o mladom princu koji se peo uz planine pokrivene ledom, prelazio provalije i borio se sa zmajevima da bi osvojio devojku koju je voleo. Slušaoci su očigledno bili zbunjeni, ali nisu ništa rekli. Najzad se oglasio jedan stari poglavica rečima koje su izražavale osećanja svih prisutnih. ,,Zašto nije uzeo drugu devojku?", jednostavno je upitao. ~ Stephen A Mitchell, #NFDB
336:Kad naiđu teška, mutna vremena i učestaju sukobi i uzbune među ljudima, otvori se odjednom Biblija na njenim najtamnijim stranicama i naš užas ili naše nerazumevanje nađu drevne i poznate reči kao jedini izraz.
Gledajući vojnike i žandarme koji su do malopre bili i ubijali, video sam im u očima, duboko ispod spoljnjeg besa i drskosti, jedva primetno kolebanje u kom je bilo i životinjskog straha i neke želje da se ne bude na tom mestu ni u tom obliku. U tom drhtanju u dnu zenica pročitao sam odjednom jasan i nesumnjiv jadni, strašni i detinjski Kainov odgovor: - Zar sam ja čuvar brata svoga? ~ Ivo Andri,#NFDB
337:Erika mu plačući proturječi da nije htjela ovo, nego nešto drugo. Onda se sljedeći put moraš točnije izraziti, predlaže joj muškarac i ponovo je udara. Udarajući je nogama po tijelu, objašnjava ženi jednostavnu jednadžbu: ja sam ja. I toga se ne sramim. Stojim iza toga što jesam. Prijeti ženi da ga mora prihvatiti takvog kakav jest. Jer kakav sam takav sam. Eriki je od udaraca napukla nosna kost i jedno rebro. Skriva lice rukama, što joj Klemmer odobrava. Ovakvo lice nije baš nešto posebno, zar ne? Ima i ljepših lica, kaže stručnjak Klemmer i čeka da žena potvrdi kako ima i ružnijih lica. ~ Elfriede Jelinek, #NFDB
338:„U našem (islamskom, prim. Lit.) svetu postoje dve vrste ljubavi. Prva je kada se zaljubiš u nekoga a da ga uopšte ne poznaješ. Većina parova se nikada ne bi ni zaljubila jedno u drugo da su se pomalo poznavali pre venčanja. A ima onih koji se zaljube, jer su posle venčanja proveli zajednički život, a i to je rezultat braka pre koga se nisu poznavali."
„Ja ne mogu da se zaljubim u devojku koju ne poznajem, gospodine“, rekao sam.
„Najbolja ljubav je u stvari ona koja se oseća prema onoj koju nisi nikada video. Slepci se, na primer, duboko zaljubljuju.“
Orhan Pamuk: "Čudan osećaj u meni ~ Orhan Pamuk,#NFDB
339:Gospode! Kako malo njih srećemo za koje bismo želeli da im preturimo prtljag!...A kako je ipak malo onih od kojih se ne bi mogla izvući, izvesnom reči, izvesnim pokretom, neka neočekivana reakcija!...Lepa zbrka marioneta, ali su konci suviše vidljivi, tako mi Boga! Čovek na ulici susreće još samo budale i ugursuze. Zar je to za čestita čoveka, Lafcadio, pitam ja tebe, da ovu šegu uzme ozbiljno ? Bežimo k jednom novom svetu; napustimo Evropu, utisnuvši našu golu petu u tle! Ako još ima na Borneu, duboko u prašumi, neki zakasneli pračovek, tamo ćemo proceniti šta se može očekivati od jednog mogućeg čovečanstva... ~ Andr Gide, #NFDB
340:Freestyle
im not gonna go in cuz i dont need to be a savage
but im rabid like wolverine smooth like the dairy queen
got your girl creaming in her sheets whenever i speak
got a voice like barry white. and ya girl, the only reason
i dont mess with her because she sounds like butta bean
im reckless off the top of the dome no problem making any girl moan
got you tight like two gorrilas over a banna and a wife yo ima end this cuz
after this you already know you need to sign off and fly a kite! ! ! ! ! ! ! ! ! ! ! !
iight! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! !
~ david bailey,#NFDB
341:Pa kad je sve već tako postavljeno, valja otići, makar nakratko, nekamo odakle možeš bolje vidjeti samu sebe, djevojko i tu malu scensku kutiju iz koje si ispala i po kojoj si sve što jesi, sve što nisi i sve protiv čega se buniš. I te cure koje su se vratile ili se vraćaju povremeno, čine grad svog povratka duljim za metar-dva onog drugog grada i zemlje iz koje su došle. Da se poslužim riječima jedne od njih: "mapiraju prostor" za nove djevojčice i dječake; crtaju još jedan kvadrat u igri školice i još jedan i još jedan... za sve strance i strankinje u vlastitim kućama, gradovima i svjetovima po tuđoj mjeri. ~ Olja Savi evi Ivan evi, #NFDB
342:Što je bilo, bilo je. Prošlost živi u nama i ne možemo je izbrisati. Pošto su snovi slika onoga sveta, i dokaz njegovog postojanja, susrećemo se u snovima; kleči kraj furune u koju trpa vlažna drva; ili me doziva promuklim glasom. Tada se budim i palim svetlo. Kajanje i bol se polako pretvaraju u sumornu radost sećanja. Naš dugi, strasni i strašni roman ispunio je moj život, osmislio ga je, i ja ne tražim nikakve nadoknade. Mene neće biti u indeksu knjiga Mendela Osipoviča, u njegovim biografijama ili u fusnoti uz neku pesmu. Ja, gospodine, jesam delo Mendela Osipoviča, kao što je i on moje delo. Ima li lepšeg proviđenja? ~ Danilo Ki, #NFDB
343:Trebaju nam mnogo veći džepovi,razmišljao sam ležeći u krevetu i brojeći tih sedam minuta potrebnih normalnom čovjeku da utone u san.Trebaju nam divovski džepovi,džepovi dovoljno veliki za našu obitelj i prijatelje,čak i ljude koji nam nisu na popisu,ljude koje nikada nismo upoznali,ali ih ipak želimo zaštiti.Trebaju nam džepovi za gradske općine i za cijele gradove,džep u koji bi stao čitav svemir.
Ali znao sam da džepovi ne mogu biti toliko veliki.Na koncu svi ostanu bez sviju.To se ne može izbjeći nikakvim izumom,pa sam se,te noći,osjećao poput kornjače koja na leđima nosi sve ostalo što postoji u svemiru. ~ Jonathan Safran Foer,#NFDB
344:Tupo navikavanje, onošto je maleno i nisko, ispunjavajući sve kutove sveta, kao težak zemni vazduh dimeći se oko svega što je veliko, ometajući, obmanjujući, ublažavajući, gušeći, otežava put kojim ono što je veliko ima da ide ka besmrtnosti. Taj put, međutim, vodi kroz ljudske mozgove! Kroz mozgove zastrašenih i kratkovečnih životinja koje se stalno iznova pojavljuju radi istih nevolja i s naporom neznatno vreme odbijaju od sebe propast. Jer, one u prvom redu hoće samo jedno: da žive po svaku cenu. Ko bi kod njih naslutio onu tešku trku lučonoša monumentalne istorije zahvaljujući kojoj ono što je veliko dalje živi! ~ Friedrich Nietzsche, #NFDB
345:Na svim našim putničkim lađama koje plove Dunavom ima jedna naročita atmosfera. Tu se naša seljačka, stroga i naivna jednostavnost vidno meša sa onim turskim i vlaškim što još živi u nama i oko nas. Nekoliko sati sporog puta, i vi ste potpuno na otrovnom Levantu gde kafa, alkohol, duvan i čulnost nižih oblika stvaraju zaseban svet spore misli, mutnog osećanja i nemirna ali nepokretna duha. I kako postepeno iščezavaju proste šamije, grubi koporani, tvrda lica i oštre oči seljaka i seljanki, tako sve više na lađi preovlađuje atmosfera Levanta; odlazi ono što je oporo, zdravo i opasno, a ostaje ono što je sanjivo, mekoputo i slatko. ~ Ivo Andri, #NFDB
346:No, usvakom slučaju, svi odu od mene. Odustanu, ili se razočaraju, ili zaćute, a onda odu. Moja "soba" ima dvoja vrata. Jedna su ulazna, a druga izlazna. I među njima nema zamenljivosti. Na ulazna vrata ne može se izaći, a kroz izlazna se ne može ući. Tako je uređeno. Ali, u svakoj slučaju, svi izađu. Neki su izlazili da bi ispitali nove mogućnosti, a neki da bi uštedeli vreme. Neki su umrli. Niko nije ostao. Usobi nema nikoga. Tu sam samo ja. I stalno sam svestan njihovog odsustva. Svestan ljudi koji su otišli. Vidim reči koje su izgovorili, njihove uzdahe, pesme koje su pevušili, kako lebde poput prašine u ćoškovima sobe. ~ Haruki Murakami, #NFDB
347:Zakon karme je neosebna energetska dinamika. Kadar so njene posledice posebljene, se pravi, ko jih doživlja osebnost s svojega zornega kota, jih doživlja kot preobrat v smeri, kot vračanje energije namena tistemu, ki ima namen. Tako osebnost doživlja neosebno dinamiko, ki jo opisuje tretji zakon kot "enako in nasprotno reakcijo". Oseba, ki namerava sovražiti druge, občuti, da jo drugi nameravajo sovražiti. Oseba, ki namerava ljubiti druge, občuti, da jo drugi nameravajo ljubiti, in tako dalje. To zlato pravilo je vedenjsko vodilo, ki temelji na dinamiki karme. Poosebljeno reklo karme bi bilo: "Od sveta sprejmeš to, kar svetu daš. ~ Gary Zukav, #NFDB
348:Ima sad agencija, čita san u novine prije neki dan, ti in daš svoje podatke, kakvi
si i odakle si, šta bi i kako bi, a kompjuter izbaci žensku šta bi ti najbolje pasala.
Ne moraš tražit, trčat okolo, u pet minuti se, kažu, sve riješi.”
“O, ne bi ja te iz kompjutera ni štapon takla”, primijetila je teta sumnjičavo. “Šta
ti znaš je li cura zdrava, da nije zaražena...?”
“Zaražena? S čin će bit zaražena!?” zgranuo se barba Ive. “Bome, kompjuterskin
viruson.”
“Ajde, Rose, svega ti, muči. Muči da te kogod ne čuje. Pa di će se čeljade zarazit
viruson od kompjutera?”
“A pusti, ne znan ja...” rekla je Rosa oprezno. ~ Ante Tomi,#NFDB
349:Slow
im going way to fast speed racer im making him look bad
what am i doing i have to slow down befor i go to fast and
lose the one im really crazy about what am i doing going
at the currents pase or my own its crazy cuz im not sure
which one is going faster i just dont know but i do know that if i keep this up she
might cought up in the rush and get so confused she will
lose her way and never make it back to me so now ima get an anchor
and throw it down and pray to God it makes a difference because if it dosent
then speed itself will be the ultimate end for me! ! ! ! ! ! ! ! ! ! ! ! ! : (
~ david bailey,#NFDB
350:Nekoliko dana mi je jako nedostajao – njegova kozmetika u kupaonici i čak njegove prazne šalice čaja koje je ostavljao po cijeloj kući. Svakodnevno je nazivao. Potom malo rjeđe, svaki drugi dan, recimo. Glas mu je zvučao kao da živi u drugoj dimenziji, u nekakvom drugom svijetu na sjeveru zemlje, gdje drveće ima tisuće godina, a velike se Životinje među njim kreću usporeno, izvanvremenski. Spokojno sam promatrala kako slika Borosa Sznajdera, entomologa i tafonoma, blijedi i razilazi se, od njega ostaje samo sijeda pleteničica što visi u zraku, apsurdna. Sve prolazi. Pametan Čovjek to zna od početka i ni za čim ne žali." str. 176. ~ Olga Tokarczuk, #NFDB
351:Emine'nin ölümüyle son tutunduğum dal da kopmuş gibi büsbütün boşlukta kaldım. Kaybettiğim şey benim için o kadar büyüktü ki ilk önceleri bunu bir türlü anlayamadım. Ne de hayatımdaki neticesini ölçebildim. Sade içimde simsiyah ve çok ağır bir şeyle dolaştım durdum. Sonra bu haraplığa daha başka bir duygu, bir çeşit kurtuluş duygusu karıştı. Bir baskıdan kurtulmuştum. Artık Emine bir daha ölemezdi, hatta hastalanamazdı da. Orada zihnimin bir köşesinde olduğu gibi kalacaktı. Hayatımda birçok şeyler daha beni korkutabilir, başıma türlü felâketler gelebilirdi. Fakat en müthişi, onu kaybetmek ihtimali ve bunun korkusu artık yoktu. ~ Ahmet Hamdi Tanp nar, #NFDB
352:Moja kćerka ima samo osamnaest mjeseci pa joj ovo ne mogu reći sada, ali kad bude dovoljno zrela, volio bih da posluša što mi je jednom rekla jedna kolegica. Mislim da je to dobar savjet za sve mlade dame. Zapravo, kad bolje razmislim, to je najbolji savjet koji sam ikad čuo.
— Trebalo mi je mnogo vremena, ali na kraju sam shvatila. Kad je riječ o muškarcima koji se za vas zanimaju u romantičnom smislu, stvar je jednostavna. Treba ignorirati sve što govore i obratiti pozornost samo na ono što rade otkrila mi je ona.
To je to. Za tebe, Chloe.
Čini mi se da bi ovaj savjet mogao koristiti i Dylanu i Loganu kad za to dođe vrijeme. ~ Randy Pausch,#NFDB
353:Kart borcu ve emeklİ maaşına hacİz SORU: Banka kredi kartı borcum nedeniyle, emekli maaşıma haciz konuldu. Bankaya bu yönde bir muvafakat veya imza vermedim. Bu hacizden kurtulabilir miyim? Kemal YILDIZ - Ankara YANIT: Evet kurtulabilirsiniz. Kart borcunuzun ödenmemesi durumunda, emekli aylığınıza haciz konulması için yazılı izninizin ve rızanızın olması gerekiyor. Aksine uygulama yapıldığında, Cumhuriyet Savcılığı’na “suç duyurusunda” bulunabilirsiniz. İcra dairesine, haciz konulan maaşın emekli maaşınız olduğuna dair yazı ibraz ettiğinizde, bunu kabul etmek ve haczi kaldırmak zorundalar. Aksi halde, onlar da suç işlemiş olur ve ceza alırlar. ~ Anonymous, #NFDB
354:Nijedan drugi oblik života na ovoj planeti ne poznaje negativnost,
samo ljudi, upravo kao što nijedan drugi životni oblik ne uništava i
ne truje Zemlju koja ga održava na životu. Jeste li ikada vidjeli nesretan
cvijet ili hrastovo drvo pod stresom? Jeste li susreli depresivnog
dupina, žabu koja ima poteškoća sa samopoštovanjem, mačku koja se
ne može opustiti ili pticu koja u sebi nosi mržnju i negodovanje? Jedine
životinje koje povremeno mogu iskusiti nešto nalik na negativnost
ili pokazati znakove neurotičnog ponašanja su one koje žive u
bliskom dodiru s ljudima i tako se povezuju s ljudskim umom i njegovom
ludošću. ~ Eckhart Tolle,#NFDB
355:S jeseni, kad počnu vetrovi, lišće divljeg kestena pada strmoglavce, s peteljkom naniže. Onda se čuje zvuk: kao da je ptica udarila kljunom o zemlju. A divlji kesten pada i bez najmanjeg vetra, sam od sebe, kao što padaju zvezde - vrtoglavo. Onda udari o tle s tupim krikom. Ne rađa se kao ptica iz jajeta, postepeno, nego se odjednom rasprsne dlakava ljuštura, iznutra beličastoplava, a iz nije iskaču vragolasti, tamni melezi, zacakljenih obraza, kao jagodice nasmejanog crnca. U nekoj se mahuni nalaze blizanci; ipak bi ih ljudi mogli razlikovati: jedan ima na čelu belegu, kao konj. Majka će, dakle, uvek moći da ih da ga prepozna - po zvezdi na čelu. ~ Danilo Ki, #NFDB
356:Većina ljudi neprestano stremi prema
toj bajkovitoj zemlji u kojoj će, prema njihovom mišljenju, svi njihovi problemi biti riješeni, a
oni će biti ispunjeni radošću. Oni sami sebi govore: 'Kad ostvarim ovo ili ono, bit ću sretan'.
Ali, ja smatram da sreća nije odredište na koje stižemo, već unutarnje stanje koje sami
stvaramo. Svatko može biti sretan - sreća je svima na raspolaganju, i to ovog trenutka.
-52-
Moramo se samo zaustaviti i više pozornosti posvetiti dragocjenostima koje nas već okružuju.
Zato ja živim punim plućima. Moje su oči otvorene. Budan sam. Uživam u svakom pojedinom
trenutku ove veličanstvene pustolovine. ~ Robin S Sharma,#NFDB
357:Osebnost se zanima zase. Rada ima vznemirjenje. Ni nujno, da je odgovorna, skrbna ali ljubeča. Duša je energija univerzalne ljubezni, modrosti in sočutja. Ustvarja s temi energijami. Osebnost razume moč kot nekaj zunanjega in jo zaznava kot tekmovanja, grožnje, dobitke in izgube ter jih primerja z drugimi. Ko se uglasite z svojo osebnostjo, daste moč kraljestvu petih čutov, zunanjim okoliščinam in predmetom. Sami si odvzemate notranjo moč. Ko se začnete zavedati svojega duhovnega jaza in izvora, svoje nesmrtnosti, ko izberete in živite v skladu s prvim in šele nato s fizičnim, zapolnite vrzel, ki obstaja med osebnostjo in dušo. Doživljati začnete duhovno moč. ~ Gary Zukav, #NFDB
358:Yazmam Daha Aşk şiiri
Oydu bir bakışta tanıdım onu
Kuşlar bakımından uçarı
Çocuk tutumuyla beklenmedik
Uzatmış ay aydın karanlığıma
Nerden uzatmışsa tenha boynunu
Dünyanın en güzel kadını bu oydu
Saçlarını tarasa baştan başa rumeli
Otursa ama hiç oturmazdı ki
Kan kadını rüzgardı atların
Hep andım ne yaşanır olduğunu
En çok neresi mi ağzıydı elbet
Bütün duyarlıklara ayarlı
Öpüşlerin türlüsünden elhamra
Sınırsız denizinde çarşafların
Bir gider bir gelirdi işlek ağzı
Ah şimdi benim gözlerim
Bir ağlamaktır tutturmuş gidiyor
Bir kadın gömleği üstümde
Günün maviliği ondan
Gecenin horozu ondan ~ Cemal S reya,#NFDB
359:Svaka obitelj ima tajni i većina ljudi nikada ih ne otkrije, ali znaju da postoje praznine, rupe na mjestima gdje bi trebali biti odgovori, gdje bi netko trebao sjediti, gdje je netko nekoć bio. nikada izgovoreno ime ili ime izgovoreno jednom i nikada više. Svi imamo tajni.... Zvučat će grozno ljigavo, znam, ali pomogao mi je shvatiti da postoji sutra. Prije sam se bavila samo sadašnjošću. Govorila sam i činila ono što će mi omogućiti da nešto smjesta dobijem. Nikada se nisam zaustavila da razmislim koje će još pločice domina porušiti. Dnevnik mi je pomogao da uvidim kako događaj utječe na druge događaje, kako mogu utjecati na vlastiti život i na tuđe živote. ~ Cecelia Ahern, #NFDB
360:Žene klimaju glavom, svaka ima nekoliko djece. Jedan dječak ih sluša i kaže: - Kad budem velik, ja ću ubijati Srbe ovako - podiže ruke i cilja kao da puca na nekoga ih velike blizine. Odrasli šute. S. zna da je dječak vidio kako su mu vojnici ubili starijeg brata, baš tako. Toj maloj ruci nedostaje samo oružje, sve je drugo već tu. Svejedno je u koju će zemlju otputovati, ovaj će dječak jednog dana izvršiti svoju namjeru. S. izlazi iz sobe i diše, zrak je oštar poput noža. Jedna je generacija iz te sobe već završila svoj život i svela ga na uspomene. Druga će rasti sa željom da se osveti. Kao da su oni već živi mrtvaci, misli S. Iznenada u ustima osjeća gorčinu. ~ Slavenka Drakuli, #NFDB
361:Sjetio sam se priče, nena mi je pričala, davno, o karanđolozu, crnom demonu, koji o Božiću sačekuje ljude na mračnim raskršćima, i popne im se na leđa, smrdljiv i težak. Čovjek ga nosi i posrće pod težinom, zagušen smradom, obamro od straha, a karanđoloz ga pita: jesam li težak? Čovjek stenje i kaže ono što misli: težak si. Karanđoloz postane još teži. Ujutru nađu čovjeka mrtva. Ali ko odgovori: nisi težak, spašće se, jer karanđoloza odmah nestane, i čovjek je slobodan. Zbog te riječi hrabrosti, zbog riječi prkosa. Docnije sam mislio da je to priča o životu: ako se tužimo kako nam je teško, klonućemo; ako kažemo životu: izdržaću, nećeš me slomiti, muka postaje lakša. ~ Me a Selimovi, #NFDB
362:-Ima, međutim, nešto čudno u celoj toj legendi, Gubelkijane. Jeste li zapazili? Jeste li primetili da nema značaja što je odmereni Dedalus preživeo. Mit danas priznaje promašenog letača, krilatog Ikarusa, samo njega. Dobri zanatlija Dedalus je zaboravljen. Zanemaren nepravedno, no bez priziva. A, znate li zašto, Gubelkijane? Ja mislim zato što je, onako trezven i naučno bojažljiv, priznao jednu tuđu, naturenu granicu , što se slepo i ropski držao unutrašnjosti kruga koji nam je određen, što je izneverio i proigrao šansu da iz njega izađe, što je pokazao da je i suviše malo čovek, da bi bio bog. Razmislite o tome, ima u toj prokletoj legendi nekog naravoučenija. I budite mi zdravo! ~ Borislav Peki, #NFDB
363:Uvek ima onih koji uzmu za
pravo da brane Boga, kao da je Poslednja stvarnost, kao
da je temeljni ram postojanja nešto slabašno i
bespomoćno. Takvi prolaze pored udovice - prosjakinje
unakažene gubom, prolaze pored dece odevene u rite
koja žive na ulici, i misle: „Posao kao i obično“. Ali ako
čuju da neko omalovažava Boga, onda je to druga priča.
Zajapure se u licu, dahću i bljuju srdite reči. Stepen
njihovog ogorčenja zapanjujući je. Njihova odlučnost
zastrašujuća.
Ti ljudi ne uspevaju da shvate da Bog mora da se
brani iznutra, ne spolja. Svoj gnev trebalo bi da
usredsrede na sebe. Jer zlo na otvorenom samo je zlo
iznutra koje je pušteno. ~ Yann Martel,#NFDB
364:Ljudska rasa, kojoj veliki broj mojih čitatelja pripada, igra se dječjih igara od samoga početka, a vjerojatno će to činiti i do samoga kraja, što je gnjavaža za ono nekoliko ljudi koji su odrasli. A jedna od igara kojoj je najviše privržena zove se "Zadrži sutrašnjicu u tami," a još su joj nadjenuli i ime (seljaci iz Shropshirea, bez ikakve sumnje) "Prevari proroka." Igrači saslušaju vrlo pažljivo i s poštovanjem sve što mudar čovjek ima za reći o onome što bi se trebalo dogoditi u sljedećoj generaciji. Igrači tada sačekaju dok svi mudri ljudi ne umru, pa ih lijepo pokopaju. Zatim odu i učine nešto potpuno drugačije. I to je sve. Za rasu jednostavnih sklonosti to je, međutim, jako zabavno. ~ G K Chesterton, #NFDB
365:Sen şimdi bu sözlerinle benim kararımı takviye ettin...Sana teşekkür borçluyum evlat...Bana dünyanın hakikaten suratına tükürülmeye bile değmez olduğunu ve bu dünyada suratına tükürülmeyecek bir tek, ama bir tek insan bile bulunmadığını sağlam bir şekilde ispat ettin.Böyle biri mevcut olsa o sen olurdun ve şimdi buraya gelinceye kadar içimde bir şüphe vardı.Şu kainatta belki bir de iyi taraf vardır,fakat görmek bize nasip olmuyor diyor ve seni düşünüyordum.Bir daha teşekkür ederim.Beni boş hayallerle avunmaktan,yaptığıma pişman olmaktan kurtardın.Ben de kendimi adam tanır birşey zannederdim.Senin suratına bakınca melanet dolu ruhunu göreceğime yüreği çarpan bir insan görüyordum.Nah,bunak kafa... ~ Sabahattin Ali, #NFDB
366:Depresyonla kontrolünü kaybederek tüm bunlara bir son vermeyi planlamış olabilir miydi?Belki de o yüzden telefonlara telesekreter yanıt veriyordu.
Peki ya Gurney durumu tamamen ters yönden algıladıysa?Ya Desert Eagle'ın amacı intihar değil de cinayetle ilgiliyse?
Ya da en başından beri cinayet amacıyla taşındıysa?Ya da...
Tanrım!Ya öyle ya da şöyle.Yeter!Adamın yasal silah taşıma ruhsatı var.Dünyada ne kendilerine ne de başkalarına zarar veren milyonlarca depresyona girmiş insan var.Evet,tabancasının markası akla birtakım sorular getiriyor.Ama bunlar Mellani geri dönünce,ki kesinlikle dönecek,ona yöneltilip cevapları alınabilecek türden sorular.Tuhaf tesadüflerin genelde çok basit açıklamaları vardır. ~ John Verdon,#NFDB
367:Hayatımda birçok sevinçli günlerim
olmuştur. Fakat hepsinden güzel, Hepsinden sevinçli olabileceğini
umduğum bir tek gün daha olabilir. O gün seninle
ve hiç ayrılmamacasına yaşayacağıma inanacağım gündür.
Sen böyle bir günün gelebileceğini pek tahmin etmezsin.
Doğrusu ben de edemiyorum. Ama hayattan da başka hiç
bir beklediğim yok. Bugün için sana da bana da bu kadar
imkansız görülen bir saadet günün birinde gerçek olabilirse,
bütün ömrüm içindeki kayıplarımdan hiçbirine üzülmeyeceğim.
Yalnız o sevinç bana kafi derecede yaşamış olmak
için yetecek. O büyük, o yegane saadet için Allah'a mı, talihe
mi, yahut herhangi başka bir şeye mi, neye inanmak lazımsa
inanmak istiyorum. ~ Orhan Veli Kan k,#NFDB
368:NAREDNIK: Vidi se, davno tu nije bilo rata. Pa kako da onda bude morala, pitam se ja? Mir, to je pusta zbrka, tek rat stvara red. Čovječanstvo u miru buja kao zelje. Posvuda koti ljudi i stoku kao da to nije ništa. Svatko ždere što ga volja, gromadu sira na bijeli kruh pa onda još na taj sir krišku slanine. Nitko ne zna koliko u ovom gradu pred nama ima mladića i dobrih konja, nitko ih nikada nije prebrojavao. Prolazio sam područjima u kojima rata nije bilo možda sedamdeset godina, ljudi nisu još imali imena, nisu se ni poznavali. Samo ondje gdje je rat ima i urednih popisa i registratura, cipele vezuju u bale i žito skupljaju u vreće, uredno se prebrojava i odvodi ljudstvo i stoka; jer se zna: bez reda nema rata! ~ Bertolt Brecht, #NFDB
369:Ben! diye bağırdım bütün gücümle. Sonra adımı tekrarladım birkaç kere. Ben, burada gizli bir mezhebin kurbanı olarak bir saksı çiçeği gibi kuruyup gidiyorum. Ben, çiçeklere bakmasını bilmediğim gibi, kendime bakmasını da bilmiyorum. Ben, yalnızlığı istemekle suçlanıp yalnızlığa mahkûm edildim. Bu karara bütün gücümle muhalefet ediyorum. Ben yalnızlığa dayanamıyorum, ben insanların arasında olmak istiyorum. İnsanların düşmanlara da ihtiyacı vardır. (Dostlarının değerini bilmek için.) İşte tek başıma yıkılmış durumdayım: Ne yemek pişirmesini, ne de okumasını becerebildim; ne İngilizce'yi, ne de tabiatı sevmesini öğrenebildim. (Sabahları on beş dakikalık tabiat sevgi gösterisinden sonra, yarım saat de konuşma talimi yapmalıydım.) ~ O uz Atay, #NFDB
370:Kako je čitanje nešto neobično!Kako je čudno to čitanje koje poništava vreme, pretače vrtoglavi prostor, a da pri tom ne zaustavlja dah niti oduzima život čitaocu.
Verujemo da smo nevidljivi, odsutni, iako smo svuda prisutni, čak i tamo gde smo, grozničavi, s tom knjigom u ruci koju gutamo, jedemo očima, kao u nekoj radnji bele magije, da bismo nahranili svoj duh.
A čitanje je zbilja čarobna radnja svesti koja otkriva jednu od najnepoznatijih sposobnosti čovekovih i daje mu veliku moć: sposobnost da bude na dva mesta istovremeno i moć da se usami, da se potpuno odvoji od okoline, da izađe iz svog vlastitog života a da ne izgubi vezu sa životom; ukratko, da saobraća sa svim i svačim, čak i kada više ne veruje ni u šta. ~ Blaise Cendrars,#NFDB
371:Uostalom ne razumije i nikad nije razumjela zašto neko brine zbog dogadjaja na koje nema nikakav uticaj.
Oni misle da sa obrazovanjem žena dolazi pobuna, nemoral, raspad brakova, nesreća za djecu, kraj tradicije, - ukratko propast društva. Teško ću moći da ih uvjerim u suprotno.
U Indiji su samo dvije stranke Kongres i Vlada ( Englezi). Svi ostali treba da ih slijede. Ne želi da prizna činjenicu da je muslimanska manjina zabrinuta. Gandi se ne miješa - on traži istinu. Svakoh jutro čita Bagavadgitu, Bibliju i Kuran. Za njega su svi ljudi braća. Problemi će biti riješeni ako budu slijedili njegova uputstva i trudili se da dostignu moralnu čistotu. Po meni je Gandi ludak koji pred sobom ima potpuno neostvarivu utopiju. ~ Keniz Mourad,#NFDB
372:Ja sam odlučio učiniti sve što je u ljudskoj moći da ne propadnem. Takva misao raste i razvija se u čovjekovoj duši poput djeteta u majčinoj utrobi. U početku je slabašna, još nema nikakvog jasnog lika, samo pobuđuje strastvenu žudnju koja čovjeka goni da ustraje i ne odustaje. Ima strahovitu moć. Postupno prožima i opsjeda onoga tko je nosi, tako da on ne vidi ništa drugo i ni na što ne misli osim na to kako da je otjelovi, kako da donese na svijet taj čudesan plod. S takvom mišlju u sebi čovjek je uistinu nalik na luđaka - ne pita je li ispravno ili nije, je li dobro ili je zlo, radi po nekoj nevidljivoj zapovijedi i zna samo da je sredstvo u vlasti nečeg što je jače od njega. I tada mu nije važno je li ta vlast nebo ili pakao! ~ Vladimir Bartol, #NFDB
373:DIDA: Ja od ove žene tražim samo to - da me ostavi na miru! Ali ona ne može shvatiti da mi je od nje mučno. To dolazi od toga što sam previše godina s njom spavao. Morao sam prestati mnogo prije, ali toj staroj nije nikad bilo dosta - a ja sam bio dobar u krevetu... Nisam trebao toliko toga rasipati na nju... Kažu da svatko ima određenu količinu i ta je odbrojena. No, još je malo ostalo u meni, još malo, i ja ću izabrati neku dobru da to na nju potrošim. Izabrat ću nešto naročito, nije mi stalo koliko stoji, obasut ću je krznom od samurovine! Haha! Skinut ću je golu i obasuti je samurovinom i udaviti je draguljima! Haha! Skinut ću je golu i udaviti je draguljima i obasuti je samurovinom i ševiti je od jutra do sutra. Hahahahaha! ~ Tennessee Williams, #NFDB
374:Umutsuz bir aşk çökmüşse gönlüne sabahın üçünde, özellikle onun orada, yerinde olmadığı kuşkusuna kapıldığında telefon etmeyi gururuna yediremiyorsan, ister istemez içe dönüp kendinle baş başa kalırsın; o anda akrep gibi sokarsın kendini ya da hiçbir zaman postalamayacağın mektuplar yazarsın ona, ya da odanda ileri geri volta atarsın, hem küfür hem dua edersin, sarhoş olursun ya da kendini öldürecekmiş gibi davranırsın. Bu gidişat bir süre sonra tatsızlaşır, bıktırır insanı. Yaratıcı biriysen -ama unutma , o anda boktan bir durumdasın- acılı anılardan ortaya elle tutulur bir şeyler çıkarabilir miyim diye sorarsın kendi kendine. Ve işte bir gece saat üç sularında başıma gelen tam buydu. Birden karar vermiştim , çektiğim acıyı tuvale dökecektim.. ~ Henry Miller, #NFDB
375:...
Şunu iyi bilin ki hiçbir kadın, kalbinizde, sizin orada sakladığınız o ölen kadınla dirsek dirseğe oturmak istemez. Sizi gönüllü bir hastabakıcı gibi sevmemi istiyorsunuz. Acıdığım için bir sürü şey yapabilirim; bakın, bunu açıkça söylüyorum; her şeyi yapabilirim ama, sevemem.
...
Sizin tasarınız gerçekleştirilemez. Hem Bn. De Mortsauf hem Lady Arabella olmak...peki ama, dostum, suyla ateşin birleşmesini istemek değil midir bu?...
Lady Arabella'yı değerini anlayamayacak kadar erken tanımışsınız, onun aleyhinde konuşmanız da bana yaralanan benliğinizin öcünü almanız gibi geliyor. Bn. De Mortsauf'u da çok geç anlamışsınız. Herbirini öbürü olmadığı için cezalandırmışsınız. Ya benim başıma ne gelecek, ben ki ne biriyim, ne öteki? ~ Honor de Balzac,#NFDB
376:U životu ne postoji nikakva dužnost
osim dužnosti: biti srećan.
Samo smo zato na svetu,
a sa svim dužnostima,
svim moralom
i svim zapovedima
retko činimo jedno drugoga srećnim,
jer i sebe time ne činimo srećnima.
Ako čovek može biti dobar,
može to samo onda
kada je srećan,
kada u sebi ima sklada,
dakle kada voli.
To je bilo učenje,
jedino učenje na svetu.
To je rekao Isus,
To je rekao Buda,
To je rekao Hegel.
Za svakoga je na ovome svetu
jedino važno
njegovo vlastito najunutarnjije,
njegova duša,
njegova sposobnost da voli.
Ako je ona u redu,
onda je svejedno
jede li se proso ili kolači,
nose li se dragulji ili rite;
onda svet zvuči zajedno s dušom,
onda je dobro. ~ Hermann Hesse,#NFDB
377:
Bir biz varız güzel öbürleri hep çirkin
Birde bu terli karanlık
Sonra bir şey daha var muhakkak ama adını bilmiyorum
Nereden başlasam sonunda o ışıkla karşılaşıyorum
Yarı çıplak utanmaz bir kadın resmini aydınlatıyor
Akşam oluyor ya bir türlü inanamıyorum
Oturmuş iri yapılı adamlar esrar çekiyorlar
Daha bir aydınlık olsun diye içtikleri su
Sarı toprakdan testileri güneşte pişiriyorlar
Bir korkuyorum yanlız kalmaktan bir korkuyorum
Gündüzleri delice çalışıyorum geceleri kadınlarla yatıyorum
Sonra birden büyümüş görüyorum ağaçları
Kısrakları birden yavrulamış
Havaları birden güneşli
Kadınlarla yattığım yetse ya
Birde kadınlarla yattığıma inanmam gerekiyor
Hoşlanmıyorum ~ Turgut Uyar,#NFDB
378:Kada sedim u mirnoj meditaciji jedno od osećanja sa kojim se najteže borim je čežnja za stvarima iz prošlosti. Pošto svi ostali legnu, provodim vreme u dugim jesenjim noćima tako što pospremam i stavljam na svoje mesto sve što mi dođe pod ruku. Voleo bih da ne zaboravim stare prepiske. Ponekad, među njima nalazim kaligrafije preminulog prijatelja ili slike koje je naslikao zabave radi, i osećam se isto kao i tada. Čak i za pisma koja su napisali prijatelji koji su još uvek živi, pokušavam, ako je prošlo mnogo godina otkad smo se poslednji put sreli, da se setim događaja, i godine kada su ih napisali. Kako je samo to dirljivo ! Tužno je pomisliti da čovekove lične stvari, ravnodušne prema njegovoj smrti, treba da ostanu nepromenjene dugo nakom njegovog dolaska. ~ Yoshida Kenk, #NFDB
379:Ti si moj trenutak i moj san
i sjajna moja reč u šumu
i samo si lepota koliko si tajna
i samo istina koliko si žudnja.
Ostaj nedostižna, nema i daleka
jer je san o sreći više nego sreća.
Budi bespovratna, kao mladost.
Neka tvoja sen i eho budu sve što seća.
Srce ima povest u suzi što leva,
u velikom bolu ljubav svoju metu.
Istina je samo što duša prosneva.
Poljubac je susret najlepši na svetu.
Od mog priviđ0enja ti si cela tkana,
tvoj plast sunčani od mog sna ispreden.
Ti beše misao moja očarana,
simbol svih taština, porazan i leden.
A ti ne postojiš, nit' si postojala.
Rođena u mojoj tišini i čami,
na Suncu mog srca ti si samo sjala
jer sve što ljubimo - stvorili smo sami. ~ Jovan Du i,#NFDB
380:Bu yaşıma kadar mevcudiyetinden bile haberim olmayan bir insanın vücudu birdenbire benim için nasıl bir ihtiyaç olabilirdi? Fakat bu hep böyle değil midir? Birçok şeylere ihtiyacımızı ancak onları görüp tanıdıktan sonra keşfetmez miyiz? Ben de, o zamana kadar ki hayatımı boşluğunu, gayesizliğini sırf böyle bir insandan mahrum oluşumda bulmaya başlamıştım. İnsanlardan kaçışım, içimden geçenlerin en küçük bir parçasını bile etrafıma sezdirmekten çekinişim bana sebepsiz ve manasız görünürdü. Zaman zaman beni saran hüzünlerin, hayat bıkkınlığının bir ruhi hastalık alameti olmasından korkardım. Bir kitabı okurken geçen iki saatin ömrümün birçok senelerinden daha dolu, daha ehemmiyetli olduğunu fark edince insan hayatının ürkütücü hiçliğini düşünür ve yeis içinde kalırdım. ~ Sabahattin Ali, #NFDB
381:Bu yaşıma kadar mevcudiyetinden bile haberim olmayan bir insanın vücudu birdenbire benim için nasıl bir ihtiyaç olabilirdi? Fakat bu hep böyle değil midir? Birçok şeylere ihtiyacımızı ancak onları görüp tanıdıktan sonra keşfetmez miyiz? Ben de, o zamana kadar ki hayatımın boşluğunu, gayesizliğini sırf böyle bir insandan mahrum oluşumda bulmaya başlamıştım. İnsanlardan kaçışım, içimden geçenlerin en küçük bir parçasını bile etrafıma sezdirmekten çekinişim bana sebepsiz ve manasız görünürdü. Zaman zaman beni saran hüzünlerin, hayat bıkkınlığının bir ruhi hastalık alameti olmasından korkardım. Bir kitabı okurken geçen iki saatin ömrümün birçok senelerinden daha dolu, daha ehemmiyetli olduğunu fark edince insan hayatının ürkütücü hiçliğini düşünür ve yeis içinde kalırdım. ~ Sabahattin Ali, #NFDB
382:To što se moja peć opet zadimila pa sam morao da iziđem, to zaista nije nikakva nesreća. Što se osećam klonuo i prehlađen, nema nikakva značaja. Što sam celog dana hodao po uličicama, to je moja sopstvena krivica. Mogao sam i da isto tako sedim u Luvru. Ili ne, to nisam mogao. Onde ima izvesnih ljudi koji žele da se greju. Oni sede na somotskim klupama, a noge im kao velike prazne čizme počivaju jedne pored drugih na ogradama radijatora. To su izvanredno skromni ljudi, zahvalni kad ih trpe sluge u tamnim uniformama sa mnogim ordenjem. Ali kad stupim unutra, oni se smejulje. Smejulje se i malo klimaju glavom. A onda, dok idem tamo-amo ispred slika, zadržavaju me u očima, stalno u očima, stalno u tim promešanim, slivenim očima. Bilo je, dakle, dobro što nisam otišao u Luvr. ~ Rainer Maria Rilke, #NFDB
383:Bir gün, bizim genç Zaphod bu gemilerden birine baskın yapmaya karar verdi. Stratosferde kullanmak üzere tasarlanmış, üç-jetli küçük bir motosiklete binmiş küçük bir çocuk. Yani bu yaptığı delirmiş bir maymunun yapabileceğinden daha çılgıncaydı. Ben de onunla gittim, çünkü bunu yapamayacağı üzerine sağlam bir parayla bahse girmiştim ve sahte delillerle geri dönmesini istemiyordum. Sonra ne mi oldu? Motorunu güçlendirip bambaşka bir şeye çevirdiği üç-jetli motosiklete atladık, birkaç hafta içinde dokuz on ışık yılı yol aldık, nasıl olduğunu hala bilmediğim bir şekilde mega yük gemisine daldık, oyuncak tabancalarımızı sallayarak kumanda köprüsüne çıktık ve at kestanesi istedik. Şimdiye kadar bundan daha çılgınca bir şeye rastlamadım. Bir yıllık harçlığıma mal olmuştu. Ne için? At kestanesi. ~ Douglas Adams, #NFDB
384:Oni su se udruživali i, izdvojeni od ostalih, živeli povučenim i usamljenim životom, koga su uredili s najvećom pažnjom... Mučno je sećati se kako je građanin izbegavao građanina, kako se među susedima jedva ko nalazio da prema drugome pokaže saosećanje, i kako se razdvojeni srodnici nikad ne sretahu. Ucveljenost je tako duboko prodrla u ljudske duše da je u tom užasu brat napuštao brata, a žena muža, dok očevi i majke, kao da su stranci, nezbrinutom ostavljahu decu njihovoj sudbini... Na vrhuncu zlopaćenja i ispaštanja našeg grada, ranjivi autoritet ljudskog i božanskog zakona beše zloupotrebljavan i gotovo se sasvim raspao, jer oni koji su trebali da ga primenjuju i sami behu mrtvi ili bolesni. Stoga je svaki čovek bio slobodan da čini što je u sopstvenim očima nalazio da je pravo... ~ Giovanni Boccaccio, #NFDB
385:Ali čak ni onda kad se radi o najbeznačajnijim stvarima u životu, mi nismo čvrsto sastavljena cjelina koja je istovjetna za svakoga, koju svatko, ako samo hoće, može upoznati, kao kakav tekst ugovora ili testament; naša je društvena ličnost djelo mišljenja drugih ljudi. Čak i tako jednostavan čin kao što je "vidjeti neku poznatu osobu", djelomice je intelektualan čin. Mi tjelesnu pojavu bića koje vidimo, ispunjamo svim onim što o njoj znamo, i u cjelokupnom liku koji sebi predočujemo to znanje sigurno ima najveći udio. Ono dovršava izgled lica zaobljujući ga tako savršeno, tako vjerno i točno ocrtava liniju nosa, tako se upliće u zvučnost glasa, kao da je ona tek providna vanjština, da svaki puta kad vidimo to lice i čujemo taj glas, nanovo u njima nalazimo i nanovo slušamo ono isto što znamo. ~ Marcel Proust, #NFDB
386:Jedna od najobičnijih i najraširenijih praznovjerica je ta da svaki čovjek ima jedino svoja određena svojstva, da je čovjek dobar, zao, glup, energičan, apatičan itd. Ljudi nisu takvi. Možemo kazati o čovjeku da je češće dobar nego zao, češće pametan nego glup, češće energičan nego apatičan, i obratno; ali će biti neistina ako reknemo o kojem čovjeku da je dobar ili pametan, a o drugom da je zao ili glup. A mi uvijek tako dijelimo ljude. I to nije istina. Ljudi su kao rijeke: voda je u svima jednaka i svuda ista, ali svaka je rijeka sad uska, sad brza, sad široka, sad tiha, sad čista, sad hladna, sad mutna, sad topla. Tako i ljudi. Svaki čovjek nosi u sebi začetke svih ljudskih svojstava te ponekad ispoljava jedne, ponekad druge, i često nije nikako nalik na sebe, a ipak ostaje vazda onaj koji jest. ~ Leo Tolstoy, #NFDB
387:Mladi ljudi danas vjeruju samo engleskoj medicini, misle da su stari recepti zastarjeli, kakva nesreća! Posljedice se već vide, ima više pobačaja, djeca se radjaju osakaćena. Brak je cilj svake žene, uslov njene sreće, žena je stvorena da ima djecu. Vi ste draga moja živi dokaz za to. Odkad ste trudni, blistate.
To je nemoguće. Ne želi da donosi na svijet zatvorenicu. Njeno dijete neće biti jedno od onih ograničenih stvorenja čiji se svijet svodi na
vlastitu porodicu. Biće žena od akcije, pomagaće svojim drugaricama da se oslobode pritisaka koji stoljećima prigušuju njihovu pamet
i volju. Njena će se kći boriti. ..Plaši je težina indije, koja iz dana u dan otupljuje i zanose i ljutnje, polako bez drame, slabi volju, uništavajući želju. Može li shvatiti nepravdu onaj ko nikada nije upoznai pravdu? ~ Keniz Mourad,#NFDB
388:Moja istraživanja trajala su čitavu godinu i najzad sam zaključio da samo reljef boje, znalački stavljen na platno, može da da oku pravi utisak. To je bio period koji su moji roditelji nazvali „kameno doba“. Upotrebljavao sam kamenje da bih dobio, na primer, veoma blistav oblak. Lepio sam kamenje na platno, a zatim ga bojio. Jedan od mojih najvećih uspeha u ovom žanru je bio zalazak sunca sa kao krv crvenim oblacima. Nebo je bilo prepuno kamenja svih dimenzija, od kojih su neki bili veliki kao pesnica. Ova slika je dugo visila na zidu porodične trpezarije i sećam se da nas je često, u tišini posle večere, iznenađivao šum kamena koji bi, odlepivši se sa slike, padao na pod. Moja majka bi prestala da šije, a otac ju je uvek umirivao rečima:
-Nije ništa, to je samo još jedan kamen pao sa neba našeg deteta. ~ Salvador Dal,#NFDB
389:Ova briga oko čuvanja i održanja novca liči, kao sestra sestri, na onu brigu u detinjstvu za grošem koji je stalno nedostajao, a ove muke štednje i tvrdičenja na muke nemaštine i oskudice. Šta vredi sve to? Šta vredi kad se, evo, posle tolikih napora i uzaludnih bežanja i uspona, čovek vraća na polaznu tačku, kad u njegove misli, samo drugim putem, ulazi ista pakost i grubost, i u njegove reči i postupke surovost i prostota; kad je, da bi se očuvalo ono što je stekao, potrebna ista ružna muka koja prati sirotinju. Ukratko: šta vredi imati.mnogo i biti nešto, kad čovek ne može da se oslobodi straha od sirotinje, ni niskosti u mislima, ni grubosti u rečima, ni nesigumosti u postupcima, kad gorka i neumitna a nevidljiva beda prati čoveka u stopu, a taj lepši, bolji i mirniji život izmiče se kao varljivo priviđenje. ~ Ivo Andri, #NFDB
390:Plašt prošlosti sazdan je od komadića osećanja i sašiven nitima rebusa. Najvise što možemo da ucinimo, uglavnom, je da ga ogrnemo utehe radi, ili da ga vučemo za sobom dok se borimo da idemo dalje. Ali sve ima svoj uzrok i smisao. Svaki život, svaka ljubav, svako delo i osećanje, svaka misao ima svoj razlog i svoj značaj: svoj početak i ulogu koju odigraju na kraju. Nekada zaista vidimo. Nekada vidimo prošlost tako jasno, i ćutimo objašnjenje njenih znakova tako vispreno, da svaki šav vremena otkriva svoj smisao i poruku koju krije u sebi. Ništa ni u čijem životu, koliko god dobro ili lose proživljen bio, nije mudrije od neuspeha ni jasnije od tuge. I u toj majušnoj dragocenoj mudrosti koju nam pružaju čak i ti užasni omraženi neprijatelji – patnja i neuspeh – imaju svoj razlog i pravo na postojanje. ~ Gregory David Roberts, #NFDB
391:Ludački sam vraćao vrijeme oživljavao ubijenog još nije ubijen tek sam saznao da je zatvoren i došao odmah da pitam za njega ljudski je bratski nema straha ni stida još ima nade pustiće ga uskoro doći će mu ponude od mene znaće da nije sam ni ostavljen pred kapijom je rođena krv njegova. Ni kule ni stražari ni obziri nisu ga zadržali da ne dode došao je došao sam petnaest godina je mlađi uvijek sam se brinuo o njemu doveo sam ga u kasabu ej ljudi kako bih ga napustio kad mu je najteže razvedriće mu se ojađeno srce kad sazna da sam pitao za njega. Nikog svoga osim mene nema pa zar i ja da ga obmanem zašto U ime čega Svi me gledajte krivo ljutite se odmahujte glavom svejedno mi je ovdje sam ne odričem se veze od koje nemam bliže raspnite me ako hoćete za ovu ljubav zar se može protiv nje Došao sam brate nisi sam. ~ Me a Selimovi, #NFDB
392:Kada svako u vrijeme akšama postavi sto i svijeće za večeru
Ja sanjam o svom Voljenom
Zamisljajući u tugi i jadu njegovu sliku
Abdest uzimam sa suzama i stoga ce moj namaz biti poput žeravice
A vrata džamije će se zapaliti na zvuk mog ezana
I ako učeni želite biti spavajte i dalje
Ja razum svoj sam odbacio
Ako već niste potpuno goli ogrnite se haljom vase slatkorječivosti i nastavite spavati
Oni koji sada tragaju za vidjenjem umiru sretni i nasmijeseni u središtu tog istog vidjenja
Oni koji su u potrazi za sticanjem Muhamedovih as vrlina umiru poput Omera i Ebu Bekra.
Daleka je od njih smrt i poništenje.
I ti se taodjer prijatelju moj moraš pomiješati, budući da su i zemlja i nebo pomiješani, baš za tebe i mene. Budi kao sećerna trska slatka a tiha, ne miješa se sa gorkim riječima. ~ Rumi,#NFDB
393:To im je jednostavno u prirodi. Jednostavno su nekako izopačeni. Muškarac će se početi udaljavati od devojke ili čak pobeći čim ona počne delovati dostupno. To je zato jer on onda počinje osećati da ne mora ništa činiti kako bi je pridobio. Ona mu više ne predstavlja izazov. Nikad joj to neće otvoreno priznati. Ne dopušta joj da shvati da je on u krivu, nema šanse! Pokušaće učiniti sve da se ona oseća kao ta koja ima probleme, a ne on. Neki čak krenu devojkama slati signale u nadi da će one biti te koje prekidaju vezu, ali ih mi, glupače, nikada ne pohvatamo. Mi nastavljamo raditi na toj vezi dok nas ne ubije, čak i kad smo od početka sigurne da se radi o potpunoj katastrofi. Zato na kraju napravimo budale od sebe. Mi smo te koje se ne držimo svog ponosa od početka kako bi izašle iz svega toga sa netaknutom čašću. ~ Rajaa Alsanea, #NFDB
394:Ben kör inançları olan bir kişiyim. Gülünç bir tutum bu, ama itiraf etmekten kendimi alamıyorum. Evet, eğer küçük oğlum! talihsiz bir kazanın kurbanı olur, bir polis memuru onu raslantıyla vurur, oğlum hücresinde kendini asar, yeni yeni tanıklar oğlumu suçlayan deliller gösterirse o zaman, inançlarım beni, burada bulunan bazı kişilerin bana karşı hâlâ kötü niyet beslediği kanısına götürecek. Dahası var. Oğluma yıldırım çarpsa yine buradaki bazı kişileri suçlayacağım. Çiçeği denize düşer, gemisi okyanusun dalgalarına gömülür, öldürücü bir hastalığa yakalanır, otomobiline tren çarpsa yine inancım beni, buradaki kişilerin bana karşı kötü niyet beslediklerine götürecektir. Beyler, o kötü niyeti, o kötü talihi asla bağışlayamam. Ama bunların dışında hiç bir şey için yaptığımız barışı bozmayacağıma, torunlarımın üzerine yemin ederim. ~ Anonymous, #NFDB
395:... ni u najvećem gradu, nad čijim ulicama vise samo uska platna neba, proleće se ne da sakriti.
... ima dva načina da se bude veseo i sretan: imati mnogo novca ili imati veliko mišljenje o sebi.
Ja mislim da se misao o Bogu začela pred velikom pučinom ili usred pustinje, jer se samo tamo mogla steći ideja o neizmernom i večnom. Zato ljudima rođenim pored mora pučina izaziva samo besnu ljubav za život.
Tako je i Bog jedna istina srca. Zato ga nece ni ubiti razum, jer ga on nije sazdao...
Umreti u lepoti, to izgleda vrhunac života na zemlji.
... lepota se izgubila zato što je postala lepa za ceo svet.
Ne kajem se za grehove koje sam učinila, nego za one koje nisam učinila.
Ima nešto savršenije od lepote stvari u prirodi: to je sve ono što je ljudska misao dodirnula i ljudska lepota osvestila. ~ Jovan Du i,#NFDB
396:Usred svojih sanjarija iznenada se zaustavlja i grabeći me uzbuđeno za ruku pokazuje jednog kita od žene, koja upravo sjeda na stolicu. »Eno moje danske pičke«, gunđa on. »Vidiš li to dupe? Dansko. Kako ta žena to voli! Ona me naprosto moli da je okinem. Dođi ovamo... Pogledaj je sad, sa strane! Pogledaj to dupe, molim te. Golemo je. Kažem ti, kad se ona popne na mene, jedva mogu da ga obuhvatim rukama. Zakloni mi vidik na cijeli svijet. Osjećam se kao mala buba, koja gmiže u njoj. Ne znam sam zašto na nju padam — valjda zbog tog dupeta. Toliko je nezgrapno. A kakve ima samo nabore! Takvo dupe ne možeš zaboraviti. Stvarnost... opipljiva stvarnost. Druge ti mogu dodijati ili ti mogu dati trenutačnu iluziju, ali ova — s tim svojim dupetom! — ta je neuništiva... To je kao da u postelju ideš s kakvim spomenikom na sebi.«
Str 111
~ Henry Miller,#NFDB
397:Svi mi svuda sa sobom nosimo neki Wolfsegg i imamo volju da ga sebi na spas izbrišemo, želimo ga uništiti tako da ga napišemo, izbrisati ga. Ali većinom nemamo snage za takvo brisanje. (...) Vjerijemo da s takvim naumom možemo početi, a to ipak nismo u stanju, sve je uvijek protiv nas i protiv takvog nauma i onda to uvijek odgađamo i nikad za to ne nađemo vremena, pa se tako mnogi radovi duha koji bi morali biti napisani ne napišu, ostane toliko zapisa koje cijelo vrijeme, godinama, desetljećima imamo u svojoj glavi, u svojoj glavi. Potežemo sve moguće razloge da s takvim radom ne počnemo, iskopavamo sve moguće igovore, zazivamo sve moguće duhove koji svi odreda mogu biti samo zli duhovi, samo da ne moramo početi, a baš bismo trebali početi. To je tragedija onoga koji hoće nešto napisati, to da uvijek izaziva ometače svoga pisanja. ~ Thomas Bernhard, #NFDB
398:To ti ja pričam, mantijo!" - sada Jovan preuze loptu. "To! Izvlače iz sebe najveće nečoveštvo onda kad misle da zastupaju Boga, spaljuju veštice, vidi ti to! A što? Što ne puste Boga, kad već ima taj lepi tačni kantar? Što ga ne puste da on odmeri ko je kol'ko kriv? Ti reče da ima i bič, pa neka onda on izbičuje koga treba kad mu odu gore na istinu, a ne ljudi to da rade! E, zato ja ne dajem ni dve pare na to sve šta ti propovedaš! Ja živim svoje i ne diram nikoga, a Bog i dobro i zlo neka rade šta god oće. A ne da lajem u prazno ki ovi što se zovu dobri ljudi, a kad na njih daš taj božji bič u ruke... Tad su gori od svakog dušmana, jer im se može, to je za dobro dobra, a? Nije, nego nemaju u sebe snagu da budu stalno zli, to čuči u njih tako... i onda glume dobrotu. Čekaju opravdanje da se pokažu kak'i su. Takvi isti ki ti, mantijaši debeli! ~ Marko eli, #NFDB
399:Azt kérdik, hogy mi a korrupció mértéke? A tett? Nem. Nem a tett a korrupt. Mindenki tudja, hogy nem. Mélyebben. A szándék? Nem. Mindenki tudja, hogy nem. Mélyebben. Érzület? Nem és nem. Mélyebben. Karakter? Mélyebben. Az ember létében ép, vagy korrupt. Ez az, ami létében a legállandóbb. A legkönnyebb változtatni rajta és csaknem lehetetlen. Csak annyit kell mondani, hogy romlott vagyok, és a fele utat az épség felé már megtette, mert bevallotta és ezzel épebb lett. Korrupt az ember nem tetteiben, nem szándékaiban, nem érzületében, nem karakterében, hanem létében. Mindig korrupt vagyok. Most ép vagyok. Vagyok. Nincs mellébeszélés. Aki mellébeszél, már korrupt. Nincs hivatkozás, nincs ima, nincs elmélet, nincs hazudozás. Ez már mind korrupció. Nincs mentegetőzés. Létemben vagyok, és vagy korrupt, vagy ép vagyok. Vagy tisztátalan, vagy ép vagyok. ~ B la Hamvas, #NFDB
400:Yanımızdayken fazlasıyla bildik olan hayatına, birden kaçınılmaz olarak içine karışacağı başka hayatlar eklenir; belki de bizi o hayatlara karışmak için terk etmiştir. Giden kadının hayatındaki bu yeni zenginlik, geriye dönük olarak, yanımızdaki, belki de gidişini tasarlamakta olan kadını etkiler.
Bizim yanımızdaki hayatına, ona yönelik, fazlasıyla aşikar bıkkınlığımıza, kıskançlığımıza ilişkin, (birçok kadın tarafından terk edilmiş olan erkeklerin, kişilikleri ve da ima aynı olan, hesaplanabilir tepkileri nedeniyle hemen her defasında aynı şekilde terk edilmelerine yol açan -herkesin kendine has bir üşütme şekli olması gibi, kendine has bir aldatılma şekli olmasına yol açan), çıkarsama yoluyla bulabildiğimiz ve bizim için fazla esrarengiz olmayan psikolojik gerçekler dizisiyle çakışan, bizim bilmediğimiz bir dizi gerçek daha vardır muhtemelen. ~ Marcel Proust,#NFDB
401:Ali na povratku kući desilo se nešto čudesno, sigurno se sećaš erupcije vulkana na Islandu?
Sećam se, kaže Fvonk, strašne su sile bile ne delu.
Bogami jesu, kaže Jens, zastrašujuće sile, ali obo što je bilo tako blagosloveno oko te erupcije bilo je što se pepeo rasprišio po atmosferi tako da avioni nisu mogli leteti, i to je bilo kao poručeno, osetio sam, da, znaš li šta sam osetio, Fvonk, osetio sam da su mi molitve uslišene, da ima nečega tamo gore, neke sile, ne znam, ovoga ili onoga, što me je videlo i razumelo, tako je lepo biti viđen, i tako je fantastično kada se stvori prostor u kome se niko inače ne bi našao. Trebalo bi da čovek bude na nekom drugom mestu, ali biva sprečen i onda se stvara poseban prostor, koji u suštini ne postoji, razumeš li, i u tom prostoru čovek je potpuno slobodan, potpuno i savršeno slobodan.
Razumem, kaže Fvonk. ~ Erlend Loe,#NFDB
402:Cordelia’cığım! Özlem (laengsel) nedir? Dilde ve şiirlerde “hapis” (faengsel) sözcüğüyle kafiyelidir bu. Ne saçma! Sanki yalnızca hapishanede oturanlar bir şeye özlem duyabilirmiş gibi. Sanki özgür olanlar bir şeye özlem duyamazmış gibi! Özgür bırakılmışsam özlem duymayacak mıyım? Ben şimdi özgürüm elbette, kuşlar gibi özgürüm; ama nasıl da özlem duyuyorum! Sana gelirken özlüyorum, senden ayrılırken özlüyorum, yanıbaşında otururken bile özlüyorum seni. Sahip olunan bir şeye özlem duyulabilir mi? Bir an sonra artık sahip otamayabileceğim düşünüyorsan, evet. Benim özlemim sonsuz bir sabırsızlıktır. Ancak tüm sonsuzluğu yaşadıktan ve senin her an benim olacağına güvendikten sonra, ancak o zaman sana dönerim ve tüm sonsuzluğu yaşarım seninle, sana özlem duymaksızın bir an bile senden ayrı kalmaya sabrım olmadan, ama yanında huzurla oturacağıma güven duyarak. Johannes’in ~ Anonymous, #NFDB
403:Kod mnogih od onih nebrojenih koji su se u novije vreme umorno i s verom poklonički vraćali postojbinskoj kolevci čovečanstva i kulture i bacali pred noge velikom Konfuciju i velikom Lao-Ceu, radi se jednostavno o dubokoj čežnji za onom božanskom dokolicom koja se tu upražnjava. Šta je čarolija Bahusa koja oslobađa briga i slatka, sanjiva slast hašiša prema beskrajnom miru onoga ko je pobegao od sveta i koji sedeći na rubu planine, posmatra kretanje svoje senke, a svoju dušu, koja pažljivo osluškuje, pušta da se slije sa neprestanim, tihim, opojnim ritmom kruženja sunca i meseca. Mi smo kod nas, na jadnom Zapadu, pocepali vreme na najsitnije delove od kojih svaki ima još vrednost novčića; a tamo, vreme još uvek nije isparčano, teče u valovima koji stalno rastu i koji su dovoljni da ugase žeđ jednog sveta, tamo je vreme neiscrpno, kao so u moru i svetlost zvezda. ~ Hermann Hesse, #NFDB
404:Sve mi se čini da je taj zgodni dečko u tebe zaljubljen, zajedljivo komentira majka dok odlaze s konzervatorija, gdje ju je majka nakon nastave dočekala, kako bi dvije dame, ruku pod ruku i uopće vrlo komplicirano povezane, prošetale središtem grada. Jako je važno i kakvo je vrijeme, jer o tomu ovisi kojim će putem dame krenuti. U izlozima ima puno toga što privlači pozornost prolaznika, a što Erika nikako ne smije vidjeti. Upravo je zato majka dočekuje nakon posla. U izlozima su elegantne cipele, torbice, šeširi i nakit. Majka odvlači Eriku na drugu stranu, opravdavajući duži put lijepim vremenom. Osim toga, u parku se već rascvjetalo cvijeće, ruže i tulipani, a ni oni još nisu odabrali svoje halje. Majka govori Eriki o prirodnoj ljepoti, koja ne treba nikakve dodatne ukra¬se. Pa Erika je prirodno lijepa, ma kakva da je. Sto će joj sve te bezvrijedne krpice? ~ Elfriede Jelinek, #NFDB
405:Užitak je bio paliti. Osobit je užitak bio gledati kako stvari nestaju, kako crne i mijenjaju se. S bakrenom štrcaljkom u rukama, tim velikim udavom koji svoj otrovni petrolej pljuje u svijet, krv mu je udarala u glavi, a ruke su mu bile ruke nekakvog čudesnog dirigenta koji izvodi sve simfonije plamsanja i paljenja kako bi satro ostatke i pougljenjele ostatke povijesti. Sa simboličnim šljemom s brojkom 451 na ravnodušnoj glavi i očima punim narančastog ognja pri pomisli na ono što slijedi, kvrcnuo je upaljač i kuća je poskočila od pohlepne vatre koja je večernje nebo obojila crvenilom, žutilom i crnilom. Koraknuo je u roj krijesnica. Poželio je više od svega da, kao u staroj šali, u ovu peć gurne sljez na štapu dok na verandi i travnjaku poput golubova uzlepetalih krila umiru knjige i u iskričavim kovitlacima uzlijeću i nestaju s vjetrom potamnjelim od paljenja. ~ Ray Bradbury, #NFDB
406:Tipik bir deneyimde, müşteriler sistemin düzgün işlemesi adına, dağıtım merkezinin tasarımı için bir danışmanla, malzeme taşıma parçaları için çeşitli satıcılarla, kontrol sistemi için bir yazılım sağlayıcısıyla, hepsinin bir araya getirilmesi için bir sistem entegratörüyle, kurulumu yapanlarla, üçüncü şahıs bakım şirketleriyle ayrı ayrı muhattap olmak zorunda kalıyorlar. Müşterilerin tek bir kontakla bağlantıda olmayı sevmelerine rağmen, bu bir sürü kurumla hesaplaşma durumu onlar içi pek de alışılmadık bir şey değil. Sorun şu ki, başarı birden fazla tarafın birbiriyle bağlantılı katkısına dayandığında N2 bir problemininiz oluyor ve koordinasyon taraf sayısı arttıkça daha da karmaşıklaşıyor. İnsanlar kendilerini, sistemi yerinde kurup başlatmak ve müşterinin problemini çözmekten ziyade, kimin kime ne dediğinin önemsendiği verimsiz konuşmalara enerji harcarken buluyor. ~ Anonymous, #NFDB
407:Ovdje sam postao, ovdje ću nestati. Ovdje sam ugledao nebeski beskraj i pučinu na kojoj mi se oko odmara, i ovo ne bih zamijenio ni za jedan kraj na svijetu. Ljepših možda ima, dražih nigdje. Ovaj kraj, to sam ja, to je moj život i moja ljubav, to je moja kolijevka i moja grobnica, moj početak i moj svršetak. Znam svaki perivoj, svaki ugib, svako uzvišenje na ovom vidokrugu, znam svaki miris što se javi od proljeća do zimske bure. Znam svaki preliv svjetla, od ružičastih jutara do crvenih sunčevih zalazaka, od pamučnih oblačića do tmastih oblačina što najavljuju nevrijeme. A sve je to moje, kao moje vlastito tijelo, i još više i još važnije, jer je to nešto vječno što me je prihvatilo, privezalo, obilježilo, sebe sa mnom, mene sobom. Zato ne mogu reći: volim svoj zavičaj. Kao što ne mogu reći: volim svoje tijelo. Mnogo je tačnije ako kažem: živim s njim, bez njega moj život ne postoji. ~ Me a Selimovi, #NFDB
408:Sjedili smo u vrtu ispod stare jabuke na kojoj su se već zametnuli plodovi. Vrt je mirisao i šumorio. Izgubila sam osjećaj vremnea i svaka stanka među izgovorenim rečenicama činila mi se beskonačnom. Prostranstvo vremena otvorilo se pred nama. Razgovarali smo cijela stoljeća, neprestano smo govorili o istom, jednom jednim, drugi put drugim ustima, i nitko oda nas nije se sjećao da je argument s kojim se upravo sporio bio maloprije onaj koji je branio. A zapravo se uopće nismo sporili; vodili smo dijalog, trijalog, tri fauna, druga vrsta ljudi, napola ljudski, napola životinjski. I shvatila sa da nas ima puno u vrtu i šumi, lica su nam pokrivena dlakom. Čudni stvorovi. A na drvo su sletjeli naši Šišmiši i zapjevali. Njihovi tanašni, treperavi glasovi sudarali su se s mikroskopskim djelićima magle pa je Noć oko nas počela tiho zvoniti, prizivajući sva Stvorenja na noćnu pobožnost." str. 164. ~ Olga Tokarczuk, #NFDB
409:Acaba bu da seni fazlasıyla etkisi altına almış bilimkurgu filmleriyle mi ilgili?”dedi Jay gözlerini devirip.
“ Hayır… Bu seferki korku filmleriyle ilgili. Madde 1; dağın başındaysan, yağmur yağıyorsa, düşmek ve ya diri diri gömülmek için son derece elverişli pek çok alan varsa birden çok gruba ayrılmak demek; iki grupta da sadece bir kişi kalıp onlarda finalde dramatik bir şekilde birleşinceye dek herkesin ölmesi demektir… Grup falan yok.”
“ Tara, onlar sadece kurgu.”dedi Jay bütün kelimeleri Tara’nın iyice anlamasını ister gibi tek tek ve yavaşça telaffuz etmişti.
“ Sahi mi? Son bir hafta da yaptığın film konusu olamayacak kadar sıradan tek bir olay söyle ben de tek başıma bütün dağı dolaşayım.” Jay bir çizgi halini alıncaya dek dudaklarını sinirle birbirlerine bastırdı. Tara yüzüne çarpık bir gülümseme yerleştirip el fenerini açarak Jay’in yüzüne tuttu.
“ Ben de öyle düşünmüştüm. ~ zge Il k,#NFDB
410:Evde iki resmini de karşıma alarak saatlerce bakıyorum ve saadet adeta beni sarhoş ediyor. Sevinçten ağlamak istiyorum. Ben son zamanlarda her şeyden ümidimi kesmiş, kendimi gülen, oynayan hayattan ayırarak birkaç türlü kitabın arasına atmış bulunuyordum. Sen bu karanlık ömrümün içine bir sevinç ışığı gibi, kurumaya yüz tutan ekinlere can veren bir nisan yağmuru gibi birdenbire geldin. Ben bu kadar bol hayat ve saadet yağmuru altında kendimi unutmuş gibiyim. Şimdi ömrümün tek bir gayesi var: bir gün evvel sana kavuşmak, seni kollarımın arasına almak, güzel, temiz yüzüne saatlerce, senelerce hiç doymadan bakmak. Ancak o zaman tam neşeli, senin istediğin gibi neşeli olabileceğim. Senden ayrı, senden uzak bulunurken benden nasıl neşeli şeyler istiyorsun?
Bana yaz Aliyeciğim. Sayfalarca mektuplar yaz. Her şeyden, hayattan, insanlardan, bahardan, kendinden bahset. Asıl sen bana neşe ver... Ben buna muhtacım. ~ Sabahattin Ali,#NFDB
411:IZMIŠLJEN ČOVEK
Izmišljeni čovek
živi u izmišljenoj kući
okruženoj izmišljenim drvećem
na obali izmišljene reke
Sa izmišljenih zidova
vise stare izmišljene slike
nepopravljive izmišljene pukotine
koje predstavljaju izmišljene događaje
koji su se dogodili u izmišljenim svetovima
na izmišljenim mestima, u izmišljenim vremenima
Svakog izmišljenog popodneva
penje se izmišljenim stepeništem
i izlazi na izmišljeni balkon
da posmatra izmišljeni pejzaž
koji se sastoji iz izmišljene doline
okružene izmišljenim brdima
Izmišljene senke
dolaze izmišljenim putem
pevušeći izmišljene pesme
izmišljenom umirućem suncu
I u noćima izmišljenog meseca
sanja izmišljenu ženu
koja mu je pružila svoju izmišljenu ljubav
ponovo oseća taj isti bol
to isto izmišljeno zadovoljstvo
i ponovo kuca
srce izmišljenog čoveka. ~ Nicanor Parra,#NFDB
412:Keşke imkân olsaydı da (ki insan tabiatı için bu asla mümkün değildir) herkes, hepimiz, benliğimizin en gizli köşelerini olduğu gibi açığa vurabilseydik; başkalarına, hatta en yakın dostlarımıza, sırası gelince kendimize bile itiraf etmekten çekindiğimiz ne varsa, hepsini korkmadan ortaya dökebilseydik, dünyayı saracak pis kokudan hepimiz boğulurduk. Parantez içinde söyleyeyim, toplumu düzenleyen yasalar, görgü kuralları bu bakımdan iyidir zaten. Derin bir fikir gizlidir bunlarda; ahlaki olduğu iddia edilemeyecek ama, koruyucu, bize rahatlık sağlayan bir fikir. Bu da azımsanmamalı, çünkü ahlak da rahatlıktan başka bir şey değildir, yani rahatımız için icat edilmiştir. …Son olarak şunu söyleyeyim: Kusurlarımı, ahlaksızlığımı, sefihliğimi başıma kakıyorsunuz; oysa bütün suçum başkalarından daha içten olmam, o kadar. Demin de dediğim gibi, başkalarının kendilerinden bile sakladığı gerçekleri ben açıkça ortaya döküyorum. ~ Fyodor Dostoyevsky, #NFDB
413:VOJNI ŽUPNIK: Hoću reći, mira ima i u ratu, ima on svojih mirovnih mjesta. Rat naime zadovoljava sve potrebe, među njima i za mirom, tu je on zbrinut, inače se ne bi uspijevao održati. I u ratu se možeš pokakati kao i u najdubljem miru, a između jednog i drugog okršaja ima i piva, pa čak i dok se napreduje možeš malo zadrijemati, oslonjen o lakte, to se uvijek može, u grabi na ulici. Za juriša se doduše ne možeš kartati, ne možeš to ni dok u najdubljem miru oreš njivu, ali nakon pobjede ima tih mogućnosti. Može biti da ti kugla odnese nogu, isprva ispustiš grozan krik, kao da je to nešto, ali onda se primiriš ili dobiješ rakije, pa na kraju opet cupkaš, a rat nije nimalo lošiji no prije. A što te priječi da se usred tog klanja i množiš, iza nekog štaglja ili bilo gdje drugdje, od toga te nije moguće zadugo uzdržati, i rat onda dobije tvoje izdanke i može krenuti dalje. Ne, rat uvijek nađe izlaza, kako da ne. Zašto bi morao prestati? ~ Bertolt Brecht, #NFDB
414:Bırakıp gittin beni bütün kapılardan.
Bütün çöllerde tek başıma kodun beni.
Şafakta arayıp öğle vakti yitirdiğim
Vardığım hiçbir yerde değildin.
Sensiz bir odanın sahrasını nasıl anlatsam !
Hiçbir şeyin seni andırmadığı bir pazar kalabalığını,
Denizde dalga kıranda da boş boşluğunu bir günün,
Seslenip de senden cevap alamadığım sessizliği..
Bırakıp gittin beni kalarak olduğun yerde hareketsiz
Her yerde bırakıp gittin beni gözlerinle
Düşlerin yüreğiyle bırakıp gittin beni.
Yarım kalmış bir cümle gibi bırakıp gittin,
Gelişigüzel bir nesne, bir "şey", bir iskemle gibi,
Yazla birlikte biten bir kısa tatil,
Çekmecede bir kart gibi bırakıp gittin.
Senden düşen hep ben oldum en küçük kımıldanışında.
Başını çevirdiğin için ağladığımı görmedin hiç
Bana bakıp görmediğin için,
Ben yokken içini çektiğin için.
Ayağına düşen gölgene acıdın mı sen hiç ? ~ Louis Aragon,#NFDB
415:U sentimentalnim odnosima potrebno je dobro znati da je jedini neuništivi "pancer", jedini dalekometni top, jedina neizbežna mina i još gore, jedina bomba koja se ne može baciti na glave drugih, ona koja istim udarcem užasno nastavlja bitku - da je to ravnodušnost. Ona je imala iza sebe čitavo skladište, dovoljno da opustoši pokretna polja - grudi i bedra ovog mladića posejane zlatastim dlačicama kao pobranim plodovima; imala je i previše zamorenih topova da bi ciljala pravo u srce koje je kucalo u tami pored njenog. Što se tiče bombe kojom se nikad nije poslužila, nadala joj se, bila bi to jednostavna, kratka rečenica, toliko puta sada upotrebljavana, njena sopstvena sentimentalna Hirošima: "Zamarate me". I ovaj pobeđeni pobednik usvom dubokom dečjem snu, plavokos, ruku sklopljenih pod obrazom u znak instiktivne odbrane, možda nadahnut njome ili prošlim životom o kome ona nije znala ništa, izazivao je u njoj neku nežnu setu u odnosu na nju samu. ~ Fran oise Sagan, #NFDB
416:Još uvijek je volio Oliviju. Volio ju je kad se mrštila dok se gledala u ogledalo, njezin osmijeh kada je razmišljala o nečemu zabavnom, kako je kolutala očima na neku njegovu nevještu dvosmislenu šalu, kako je sjedila podvijenih nogu dok je čitala, njezino duboko disanje kao u crtićima kada je bila ljuta, kako bi joj se oči ispunile suzama dok su vodili ljubav, kako bi njegovo srce zakucalo brže kada se ona smijala, kada bi je ulovio kako ga promatra dok je mislila da on to ne primjećuje, polagano zatvaranje očiju kada je slušala omiljenu pjesmu na radiju, način na koji bi ga bez ikakva oklijevanja ili nelagode primila za ruku u bilo kakvoj prilici, volio je njezinu kožu, njezin dodir koji ga je elektrizirao, kada je ujutro pospano prebacivala nogu preko njega dok su ležali, njezina prsa naslonjena na njegova leđa dok su spavali, kada bi se rano ujutro iskrala iz postelje, poljubila ga u obraz i provjerila je li pokriven. Što se od toga promijenilo? ~ Harlan Coben, #NFDB
417:Bilo bi "vrlo neumjesno", upravo odbojno spram života, kad bismo u ljubavnim stvarima htjeli povući "čistu" granicu između pobožnoga i strastvenog. Što bi tu uopće značilo "čisto"? Kakav neodređeni smisao i dvoznačnost! Mi se tome otvoreno podsmjehujemo. zar nije dobro i veličanstveno što jezik ima samo jednu riječ za sve što ona podrazumijeva, od najpobožnijeg do najputenijeg i najpohotnijeg? To je posvemašnja jednoznačnost u dvosmislenosti, jer ljubav ne može ni u najvećoj pobožnosti biti bestjelesna niti može biti u najvećoj tjelesnosti bez trunka pobožnosti, ona je uvijek ona sama, kao prefrigana životna radost i kao najveća strast, ona je simpatija za organsko, ganutljiv i sladostrastan zagrljaj onoga što je namijenjeno raspadanju. Neodređen smisao? Pa pustite, zaboga, neka smisao ljubavi bude neodređen! Ta je neodređenost sam život i ljudskost, i kad bi se čovjek zabrinjavao zbog te neodređenosti, to bi značilo da mu tragično nedostaje lukavosti. ~ Thomas Mann, #NFDB
418:To je izvorno moj osjećaj, ali su ga oni zapisali prije mene. Je li to ono što voliš u književnosti, razlog zbog čega neke pisce više voliš nego neke druge; je li to, dakle, ono kada netko piše o nečemu što već od prije nosiš u sebi, ali do tada nisi uspio, želio ili se usuđivao izraziti onako kako to uspijevaju tebi omiljeni pisci. Oni čije knjige čitaš po nekoliko puta, autori koji pišu baš kao što se osjećaš, pogode ti žicu, zaraze te, opčine svojim skladnim rečenicama a da i ne znaš točno zašto, pa im se stalno iznova vraćaš. Ponekad ti se čini kako si i sam mogao napisati takvo što, samo kad bi imao malo više vremena, strpljenja i, što je najvažnije, hrabrosti pretvoriti svoje osjećaje u pisanu riječ, zaviriti u skrivene kutke vlastite duše kojih ima više nego naslućuješ i razgolititi se pred čitateljstvom.
Ono što volimo dok čitamo neku knjigu su zapravo osjećaji ili misli koje prepoznajemo kao svoje. Volimo se prepoznati u knjizi, i to je sve. ~ Bekim Sejranovi,#NFDB
419:Kimi zaman öyle geliyor ki, hayatım boyunca katı hale geçemedim ben, durmadan masaların, koltukların, sehpaların altına ve yetişkinlerin ayaklarının dibine çöken, bereket versin havadan ağır bir gaz olarak yaşadım bunca yılı. Yirmi altı yılı. Ve bu yirmi altı yıl boyunca tek bir şeyi istedim, tek bir şeyin peşinden koştum, koş dedim ruhuma, koş alçak, koş pislik, o da koştu…Karşıma çıkan herkesin, kadın erkek, çoluk çocuk, herkesin bana aşık olmasını istedim. İşte benim basit gerçeğim! Ama artık, içkili ve kalabalık bir akşam yemeği hayal ediyorum. Açık havada, çıplak ampullerin altında. Güzel şeyler yiyip içmişiz. Nefis bir yaz gecesi. Masada kalan son kişi ben olmak istiyorum. Eşlerin birlikte kalkmasını seyrediyorum sessizce. Sonra erkeklerden yemeğe yalnız gelmiş kadınları evlerine bırakmalarını rica ediyorum. Masada tek başıma kalmak istiyorum. Rüzgarla sallanan çıplak ampüllerin altında. Ağustosböceklerini dinliyorum ve bir parça kuru ekmek atıyorum ağzıma. ~ Bar B ak, #NFDB
420:Ti ljupko oblikovani primjerci ljudske vrste u ovom prigradskom kmu rade svoj posao ne pokazujući nikakve znakove boli, čak ni bilo kakve naznake da bi mogli osjetiti bol. Kao da su od gume. Bol je samo posljedica volje za užitkom, za razaranjem, uništavanjem i napokon, u svojem najsavršenijem obliku, neka vrsta užitka. Erika bi rado prekoračila granicu vlastitog uništenja. U nespretnim ševama prigradskih kina ima puno više nade da će glumci osjetiti bol, da će njihova lica ukrasiti izraz boli. Ti jadni, otrcani naturščici s puno se više ljubavi unose u svoj posao jer su puno zahvalniji da mogu nastupiti u pra¬vom filmu. Puni su nedostataka, na koži im se vide mrlje, prištevi, ožiljci, bore, kraste, celulit i naslage sala. Kosa im je loše obojena. Znojni su. Prljavih nogu. U estetski zahtjevnim filmovima u tapeciranim kinima u središtu grada može se vidjeti samo površina muškaraca i žena. I jedni i drugi kao da su presvučeni najlonskom opnom otpornom na prljavštinu. ~ Elfriede Jelinek, #NFDB
421:Čak i da živiš tri hiljade godina, ili možda deset puta toliko, uvek treba da misliš na to kako niko ne može izgubiti nikakav drugi život, do li onaj kojim je živeo i da niko nije živeo nekim drugim životom, nego onim koji je izgubio. Zato je i najduži život jednak onome koji je najkraći. Jer je sadašnji život isti za sve, onaj koji je izgubljen, nije više naš, a ono što gubimo, osećamo kao gubitak samo u jednom trenutku. Niko ne može izgubiti prošli ili budući život, jer kako neko može uzeti nekome ono što nema ? Prema tome, uvek treba misliti o dve istine : prvo, da je sve od pamtiveka isto, da se sve u određenim vremenskim razmacima ponovo vraća i da ne postoji nikakva razlika u tome da li iste stvari posmatraš tokom sto ili dvesta godina ili tokom čitave večnosti; drugo, da smrću podjednako gube i najstariji starac i najmlađi mladić. Jer svaki od njih može biti lišen samo sadašnjeg trenutka, pošto, u stvari, samo njega i ima, a ono što neko nema ne može ni izgubiti. ~ Marcus Aurelius, #NFDB
422:Duševní krutost, přání druhého člověka pokořit a ranit jeho city je snad ještě rozšířenější než tělesný sadismus. Tento typ sadistického útoku je pro sadistu mnohem méně riskantní, vždyť nepoužívá fyzického násilí, ale "jen" slova. Na druhé straně však může být duševní utrpení právě tak intenzivní nebo ještě silnější než utrpení tělesné. Příklady tohoto duševního sadismu nemusím uvádět. Rodiče ho uplatňují vůči dětem, učitelé vůči žákům, šéfové vůči podřízeným - jinými slovy používá se ve všech situacích, kde se oběť nemůže sadistovi bránit. (Je-li učitel bezmocný, často se stávají sadisty žáci.) Duševní sadismus může být maskován mnoha zdánlivě nevinnými způsoby - otázkou, úsměvem, poznámkou, která druhého zmate. Kdo by neznal nějakého "umělce" v tomto druhu sadismu, který vždy najde přesně to správné slovo nebo gesto, aby druhého tímto "nevinným" způsobem uvedl do rozpaků nebo pokořil. Tento druh sadismu je přirozeně často ještě účinnější, když se odehrává před očima jiných lidí. ~ Erich Fromm, #NFDB
423:VLADAR IZ ZAPADNE LIBIJE
Uglavnom se svideo u Aleksandriji,
za tih deset dana svoga boravka,
Menelajev sin Arispomen,
vladar iz zapadne Libije.
Kao ime, i odeća mu, uljudno, helenska.
Rado je prihvatio počasti,
ali ih nije tražio: bio je skroman.
Kupovao je helenske knjige,
mahom iz istorije i filosofije.
Iznad svega, bio je škrt na rečima.
Mora da je dubokih misli, govorilo se,
a prirodno je što takvi ne pričaju suviše.
Nije bio dubokih misli, niti čega drugog.
Sasvim običan, smešan čovek.
Uzeo je helensko ime, odevao se poput Helena,
a naučio je, manje-više, i da se ponaša kao Heleni.
U duši je strepeo da slučajno
ne pokvari povoljan utisak
ako govori helenski sa strašnim varvarizmima,
a Aleksandrinci bi ga otkrili,
već po svom običaju, nesrećnici.
Stoga se ograničio na malo reči,
pazeći sa strahom na padeže i na izgovor;
i nisu ga malo mučili ti razgovori
koji su se gomilali u njemu. ~ Constantinos P Cavafy,#NFDB
424:Zaludu ono što kažemo i tvrdimo, svijet nas ostavlja mnogo prije nego što zaista odemo. O stvarima do kojih si najviše držao jednog lijepog dana odlučuješ sve manje i manje govoriti, s naporom ako je već potrebno da se u to upuštaš. Čovjek je sit da vječito sebe sluša kako brblja... Sažimlje... Odustaje... Traje već punih trideset godina kako brblja... Više mu i nije do toga da ima pravo. U tebi čak popušta želja da zadržiš ono malo mjesto što si sebi pričuvao među užicima... Čovjeka hvata gađenje... Dovoljno mu je malo njupati, malo se ogrijati i spavati što više može na putu do ništavila. Za ponovo sudjelovanje u stvarima valjalo bi pronalaziti nove grimase koje bi izvodio pred drugima... Ali čovjek više nema snage mijenjati svoj repertoar. Gunđaš. Još i sada tražiš za se trikove i izgovore kako bi ostao tu, s njima, druzima, ali smrt je također tu, grozno smrdljiva, kraj tebe, sad za stalno i manje tajanstvena od partije belota. Za te ostaju dragocjene tek sitne tuge (...) ~ Louis Ferdinand C line, #NFDB
425:Želim da se oslobodim, poništim i iskorenim te negativnosti." Zaista
sam slušao sebe kako u sebi govorim: "Hoću da se oslobodim želje. Hoću da se
oslobodim ljutnje. Neću da više ikada budem uplašen ili ljubomoran. Hoću da budem
hrabar. Hoću da u mome srcu budu samo radost i vedrina."
Ovo vežbanje ne znači da mrzite sami sebe zato što imate takve misli, već da zaista vidite
kako su one zapravo naučene reakcije vašega uma. One su nešto prolazno. Želja nije
nešto što mi jesmo, već je ona način na koji mi obično reagujemo zbog neznanja, onda
kada nismo razumeli ove četiri plemenite istine u njihova tri aspekta. Skloni smo da na
sve tako reagujemo. To su normalne reakcije koje proizlaze iz neznanja.
No, ne moramo nastaviti da patimo. Mi nismo samo bespomoćne žrtve želje. Možemo
dopustiti želji da bude ono što jeste i tako početi da je napuštamo. Želja ima moć nad
nama i zavodi nas sve dotle dok se poistovećujemo sa njom, verujemo u nju i reagujemo
na nju. ~ Ajahn Sumedho,#NFDB
426:Onun bana böyle yapmaya ne hakkı vardı? Senelerden beri, boşluğunu apaçık görmeden, şöyle böyle bir ömür sürmüş, insanlardan kaçsam bile, bunu tabiatımın acayipliğine vermiş, sürüklenip gitmiştim, fakat beni memnun edecek hayat hakkında da bir fikrim yoktu. Yalnızlığımı hissediyor ve üzülüyordum fakat bundan kurtulmanın mümkün olabileceğini ummuyordum. Maria, daha doğrusu onun tablosu karşıma çıktığı vakit, bu haldeydim. O beni birdenbire sessiz ve karanlık dünyamdan ayırmış, ışığa ve sahiden yaşamaya götürmüştü. Bir ruhum bulunduğunu ancak o zaman fark etmiştim. Şimdi, geldiği kadar sebepsiz ve ani, çekilip gidiyordu. Fakat benim için bundan sonra eski uykuya dönmek imkânı yoktu. Yaşadığım müddetçe türlü türlü yerler gezecek, dilini bildiğim ve bilmediğim insanlarla tanışacak ve her yerde, herkeste onu, Maria Puder'i, Kürk Mantolu Madonna'yı arayacaktım. Onu bulamayacağımı daha şimdiden biliyordum. Fakat aramamak elimde olmayacaktı. Beni, bütün ömrümce bir meçhulü, mevcut olmayan bir şeyi aramaya mahkûm ediyordu. ~ Sabahattin Ali, #NFDB
427:Postojeća vladajuća ontologija poriče bilo kakvu mogućnost društvenog uzrokovanja mentalne bolesti. Naravno, kemijska biologizacija mentalne bolesti striktno je sumjerljiva s njenom depolitizacijom. Kapitalizam ima goleme prednosti od toga što se mentalne bolesti smatra individualnim kemijsko-biološkim problemom. Prvo, to ojačava poriv Kapitala prema atomističkoj individualizaciji (bolesni ste zbog kemije u vašem mozgu). Drugo, to omogućuje golemo unosno tržište na kojem multinacionalne farmaceutske kompanije mogu prodavati svoje farmaceutske proizvode (možemo vas izliječiti SSRI antidepresivima). Ne treba ni reći da su sve mentalne bolesti neurološki oprimjerene, no time se ništa ne kaže o njihovom uzrokovanju. Ako je istina, primjerice, da depresiju izazivaju niske razine serotonina, trebalo bi još objasniti zašto pojedine individue imaju niske razine serotonina. To zahtijeva društveno i političko objašnjenje; a zadatak repolitiziranja mentalne bolesti hitan je zadatak ako ljevica želi osporiti kapitalistički realizam. ~ Mark Fisher, #NFDB
428:Gradskom čoveku, formiranom između četiri zida i predrasude da je njima zaštićen, i tri drveta duž trotoara avetinjski izgledaju. Pod višestrukim naslagama materije i njene istorije, duboko u njemu još deluje mutno sećanje vrste na zlatna vremena, u kojima su oblik i njegov sadržaj, predmet i njegova svrha živeli u miru prirodne zajednice; kad je pod korom drveća, u društvu insekata, čučalo bratstvo njihovih domaćih duhova, otiskivalo se noću od kuće i, uzimajući lik sove ili druge noćne životinje, na raskršćima plašilo putnike; kad je nad svakom vodom bdela njena vila-čuvarica a brda pod punim mesecom odjekivala od nečujnog kola izvorskih čarobnica; kada su zemljom, predvođena velikim Panom, jedinim besmrtnikom koji je umro, lutala čudna bića koja su svoje likove pozajmljivala iz jave, a moći uzimala iz sna; kada je svaki kamen bio nastanjen životom i bio mrtav za one koji su bili prokleti da veruju samo u stvarnost. A savremenom varvarinu, zarobljeniku čula, sablasni nisu jedino njegovi proizvodi, kopije vlastitog mrtvila. ~ Borislav Peki, #NFDB
429:Ve ben artık mutsuz bir adamım.
Günler, haftalar, aylar akıp giderken, ben yaşamıyor da daha ziyade vakit geçiriyorum. Ortalık karardıktan sonra pencereden yıldızları izliyorum. Umut etmiyorum, kızmıyorum, üzülmüyorum. Sadece hatırlıyorum.
Kainat türlü biçimlerde kandırmaya çalışıyor beni. bulutlar ilerliyor, bir ayyaş nara atıyor, bir araba acı acı klakson çalışyor, daldan bir yaprak düşüyor… Orada öyle sabit dururken her şey beni kimsenin umrunda olmadığıma, unutmayışımın bir anlam taşımadığına inandırmak için yarışa giriyor. Sabırla bekliyorum ki, bütün kozlarını oynasınlar. Ne olursa olsun duruyor duruyor duruyorum… Gece bir kez daha aşkım karşısında mağlup dağılırken, kuytu bir köşeden fırlayıveren bir kedi gülümsetiyor beni. Nihayet gölgelerin arasında bir sigara yakıyorum. İşte o an biliyorum ki, roller değişmiş ve şimdi yıldızlar beni izlemeye başlamıştır. Gidip yatağıma giriyor, başucumda duran küçük prens biblosuna bakıyorum.
Senden bana kalan her şey gibi kırık, ama asla atamayacağımı biliyorum. ~ Alper Can g z,#NFDB
430:Bir kutu kola içtiğimiz zaman vücudumuzda ne gibi değişiklikler meydana geldiği bilimsel olarak incelenmiş ve şu sonuçlar elde edilmiştir: • İlk 10 dakikada, kana hemen 10 çay kaşığı kadar şeker girer. Bu normal günlük dozun 100 katı kadardır. Bulantı olmamasının nedeni, içinde bulunan 'fosforik asittir'. • İlk 20 dakikada, kan şekeri aşırı şekilde yükselir. Bunun sonucu pankreastan aşırı derecede insülin salgılanır ve kan şekerinin fazlası karaciğerde yağ olarak depolanmaya başlar. • 40 dakika içinde kafeinin tamamı dolaşıma girmiş olur. Kan basıncı yükselir, karaciğerden daha fazla şeker yapılarak kana geçer ve kan şekeri tekrar yükselir. • 45 dakika içinde beyinde dopamin yapımı artar, mutluluk hissi başlar (eroinin etkisine benzer bir etki meydana gelir). • 60 dakika içinde ani açlık hissi oluşur. • Kolaya ve tatlılara saldırılır. • Bu kısır döngü devam ettiği süre karaciğer ve göbek yağlanması artar, vücudun tüm hücrelerinde leptin ve insülin direnci gelişir. • Şişmanlık başlamıştır ve bütün dejeneratif hastalıkların nedenidir. ~ Anonymous, #NFDB
431:A mene snađe nenadana nesreća
i srce slomi. Propadoh, i život već
za mene, sestre, čara nema — osim smrt.
Jer onaj ko mi beše sve, to dobro uviđam,
moj vojno, ispao je podlac najgori.
Od svega štono ima život, srce, um,
mi žene još smo bića najžalosnija.
Za skupo blago moraš muža kupiti.
A od te bede još je veća beda to
što mužu nisi drugo nego robinja.
Sve do tog stoji da li dobi rđava
il' čestita. Jer prosca ne smeš odbiti,
a s mužem rastanak sramotu donosi.
Kad nađeš drugu ćud i druge zakone
— a od kuće ih ne znaš — treba proročki
da imaš um da mužu u svem ugodiš.
Pa ako sreća trud nam u tom nagradi
i vojno bračni jaram složno podnosi,
e — to je život! Nema 1' toga, lek je smrt.
A čovek, ako domaći ga namuče,
on ode od kuće i srce zasiti
u svome društvu, među svojim znancima.
Mi smemo gledat' samo njega jednoga!
Ta kažu da je za nas život bezbrižan,
a oni s kopljem u boj idu junački.
Budale! Više volim triput okršaj
no jedan, samo jedan mučan porođaj! ~ Euripides,#NFDB
432:Sa teme pejzaža pero mi je često klizilo u oblast legendi i istorije. Tu vezu koja postoji između pejzaža Grčke, njene umetnosti i verovanja ne uspevam ni samom sebi da objasnim. Samo mi snažna intuicija govori da grčki hram, skulptura i mit organski izrastaju iz zemlje, mora i planina.
Iskušenje da ga opisujem završava se neuspelom deskripcijom. Nije mi čak pošlo za rukom da izrazim oblik i boju masline. A dobro mi je poznata bar jedna koja raste pored zida koji ograđuje Minosovu palatuu Knososu. Pogledom sam izbrojao svaki njen list i u sebi nosim precizno njene obrise. Međutim, treba biti Direr i od tog doživljaja sazdati predmet.
Opisati samo jednu padinu planine: kresavo zelenilo žbunja, sa donje strane srebrnkasto. Tri bele kuće. Vinograd koji podseća na dugačak, nizak venjak. Odozgo zelenilo posuto plavetnilom, a između špalira vinove loze hladna, safirna stud. Mali pravougaonik veoma zvučne bronzane boje, kakvu ujesen ima lišće grab. I konačno, malčice iznad toga - kamen i retka trava.
Htedoh to da opišem. ~ Zbigniew Herbert,#NFDB
433:Amanın ha,aman ha insanlara haber vermeyelim bugünkü töreni.Ne yapıp edeli insanlar sarayı da,tahtı da,töreni de bilmesinler.Ben insanları çok iyi bilirim.Onlarda bir Süleyman vardı,bütün yaratığın dilini bilir,sihirbaz bir kişiydi,onun gününden beri biz insanlarla birlik olduk.Ben onları bildim bileli nereye burunlarını sokmuşlarsa berbat etmişlerdir.Çok övüngen yaratıklardır,bir yaparlarsa bin övünürler.Sonracığıma da kendilerini evrenin kilidi sanırlar.Hepsi de az çok delidirler,Sonra da o insanlar var ya bizim gibi değildirler,onlar ölümlüdürler.Ölümlü olduklarını bilip ,ölüm karşısında delirmişlerdir.Bu yüzden doğaya,kendi kendilerine,yıldızlara, herşeye kinle bakarlar.Sevgileri tükenmiş.Sevmeyi unutmuşlar,yaşam sıcaklığını yitirmişlerdir.Şimdi bu sarayı,bu tahtı görsünler ya yıkar,bozar, yerle bir ederler,ya da durmadan birbirlerine satarlar.Senin bu güzel sarayın,görkemli tahtın onlar için salt bir satış aracı olur...Onlar bir güzelliğe,bir yıldıza,güzel bir hüdhüd dişisine,bir kuğuya,bir cerene içleri sıcacık sevgiyle dolarak bakmazlar. ~ Ya ar Kemal, #NFDB
434:Kada mislim na Firencu, kao prvu sliku ne vidim katedralu ili palatu Sinjorije, već jezerce sa zlatnim karašima u Gardino Boboliju, gde sam prvog mog popodneva u Firenci razgovarao sa nekim ženama i njihovom decom, prvi put čuo florentinski jezik i grad koji mi je bio poznat iz mnogih knjiga po prvi put osetio kao nešto stvarno i živo sa čim mogu da pričam i što sam mogao da uhvatim rukama. Katedrala i stara palata i sve što je u Firenci poznato, nije mi zbog toga izmaklo; mislim da sam je bolje doživeo i srdačnije učinio svojom nego mnogi vredni turisti sa rurističkim vodičem u rukama. Sve mi se sigurno i jedinstveno pojavljuje iz veoma malih, sporednih događaja, i ako sam zaboravio nekoliko lepih slika iz Uficija, imam zato sećanja na večeri koje sam proveo ćaskajući sa domaćicom u kuhinji, sa momcima i ljudima u malim vinskim krčmama, sećanja na pričljivog krojača iz predgrađa koji je na svojim kućnim vratima na meni krpio pocepane pantalone, i uz to me počastio vatrenim političkim govorom, operskim melodijama i veselim narodnim pesmicama. ~ Hermann Hesse, #NFDB
435:Najviše volim njenu vedrinu.
Puno joj je grlo smijeha, ima ga napretek, visi joj s usana, presipa se, zvoni njime kao na uzbunu protiv zle volje. Ništa joj ne može ni kratak trenutak tuge, tanka sjenka što brzo prolazi, nema na čemu da se zaustavi, nije hrapava, nije ranjava, nema ožiljaka, ne misli šta joj je život dao, a šta oduzeo, ne razmišlja da li ima razloga za veselost: vesela je. To je dar, kao i svaki drugi, nije njena zasluga što ga ima, već što ga krije.
Smijeh joj ne traži razlog izvan sebe, on u njoj vri, i brizga, prirodan kao gejzir, neodoljiv, čist, ne opominje, ne upozorava, nije opterećen ruganjem, ni željom da se čuje, ni prazninom, ima svoju boju i zvuk, i širinu i neki naročiti smisao, liči pomalo na blagotvornu mudrost pretvorenu alhemijom njene nezlobive vedrine u lakoću što oslobađa.
Ali, treba zaslužiti taj smijeh, to je njen poklon onima koje voli, ne zato što ga ona ne cijeni, već što se ne skriva.
Smijemo se, koristim se tim njenim darom, a on se od tog ne iscrpljuje, postaje još puniji, nalazi odjeka. ~ Me a Selimovi,#NFDB
436:Mrs. Brown: Sesin bugüne kadar hayatımda duyduğum en güzel ses, Antonio. Benim sesim ise kasvetli ve boğuk. Pek çok tonunu artık yitirmiş. Bir defa da benim için şarkı söyler misin, Antonio?
Antonio: Evet, Mrs. Brown.
Mrs. Brown: O zaman şunu da sormak istiyorum sana: Gece ağları atmak üzere denize açıldığında, teknen de bana da bir yer var mı?
Antonio: Evet, Mrs. Brown.
Mrs. Brown: Ama henüz çok geç sayılmaz, değil mi, Antonio? Biz geri gelirken rüzgâr döner mi dersin? Barda, herkesin gözleri önünde bütün kadehleri kıracağıma, kırılan kadehlerin ses çıkaracağına ve sonra sana döneceğime inanıyor musun?
Antonio: Evet, Mrs. Brown.
Mrs. Brown: Çıplak ayaklarım yanacak mı? Yüzümü senin gömleğine, tuza, balıkların pullarına gömdüğümde gözyaşlarım akacak mı? Gözyaşlarım akarken dans edebilecek miyim?
Antonio: Evet, Mrs. Brown.
Mrs. Brown: Peki şarkı söyleyebilecek miyim? Yeniden şarkı söyleyip eski sesimle konuşabileceğim, değil mi Antonio?
Antonio: Hayır, Mrs. Brown!
Hayır, Mrs. Brown! ~ Ingeborg Bachmann,#NFDB
437:Ljudi koji neprestano govore kako su spremni na svaku žrtvu i kako bez prestanka žrtvuju sve, uključujući i život i tako dalje, sveci koji na svoje žrtvovanje i spremnost za žrtvom navaljuju kao svinje na korito i kojih ima u svim zemljama i delovima Zemlje, nosili oni sva moguća i nemoguća imena, zvali se Albert Švajcer ili Majka Tereza, meni su najdublje antipatični. Ti ljudi na umu nemaju ništa drugo do lovorovo lišće kojim će ih zasuti i ordenje kojim će ih natovariti na račun onih koje navodno tako dobro snabdevaju i koji ih dozivaju ispruženih ruku što traže pomoć. Te opasne, najegoističnije i najvlastoljubivije despote, kojih od Franje Asiškog do Majke Tereze ima na milione i koji se isključivo iz pomame za slavom iz dana u dan muvaju u bezbroj udruženja po celom svetu, od religioznih do političkih, prezirem iz dubine duše. Takozvani socijalni element o kome se neprekidno i do dodijalosti govori već stolećima, najpodlija je laž. Ja je se odričem, čak i uz opasnost da budem pogrešno shvaćen, za šta mi je, ako ću da kažem istinu, oduvek bilo svejedno. ~ Thomas Bernhard, #NFDB
438:Sa malo razuma, dosta napora i mnogo dobre volje, sve se u životu, na kraju krajeva, da nekako udesiti. Ali to i jeste najgora strana života da se sve u njemu mora stalno udešavati. U očima ljudi koji vole život ovakav kakav je, tj. u očima velike većine, to je dobro i prirodno, jer za njih sve stvari u svetu i postoje samo utoliko ukoliko ih oni svojom aktivnošću mogu da udese u prilagode svojim potrebama. Ali po shvatanju drugih, malobrojnih, to oduzima stvarima svaku pravu vrednost i više značenje. Oni se sa tim ne mogu nikad pomiriti, čak ni onda kad žive i rade kao i svi ostali. Za njih sve ono što se mora trajnom pažnjom i stalnim naporom doterivati i udešavati i ne znači život. Oni nisu i sposobni za tu pažnju i takav napor; ne što ne bi imali snage i razuma koliko i oni prvi, iz većine, nego što nisu u stanju da prihvate takvo shvatanje života, pa ni po cenu života samog.Oni mogu da prime život samo kao niz čuda, u najužoj vezi sa njihovom ličnošću, a gde izostane čudo, tu redovno nastupa katastrofa koju ništa ne može zaustavitii na kojoj se ništa ne da udesiti. ~ Ivo Andri, #NFDB
439:Oy, hayır, hakkında konuştuğum yazar, kendisini olgun saydığı için değil, fakat tam da kendi olgunlaşmamışlığını tanıdığı için, bir biçimi olmadığını ve tırmanmakta olan, ama daha tırmanıp çıkmamış biri olduğunu, yapılmakta olan, ama henüz yapılıp bitmemiş biri olduğunu bildiği için kendisini yazmaya verecektir. Eğer nasibine başarısız ve budalaca bir eser yazmak düşerse, diyecektir ki: “Harika! Aptalca yazdım, ama kimseyle sadece akıllıca, mükemmel eserler verme anlaşması yapmamıştım. Kendi budalalığıma ifade kazandırdım ve bundan ötürü de seviniyorum, değil mi kendime karşı uyandırdığım isteksizlik ve insani katılık beni şekillendiriyor ve işliyor, sanki yeni baştan yaratıyor ve işte ben bir kez daha yeni doğmuş oluyorum.” Bundan da görülüyor ki sağlıklı bir felsefesi olan ozan, kendi içinde öyle bir pekişmiştir ki onu aptallık ve olgunlaşmamışlık bile ne ürkütebilir ne de bir zarar verebilir – sizler, korku sesinizi sizden aldığı için, handiyse hiçbir şey ifade edemeyecek bir durumdayken, o, açık alınla kendisini ifade edebilir ve kendi ataleti içinde görünür olabilir. ~ Witold Gombrowicz, #NFDB
440:Pa otuđenosti koja posvuda vlada, osobito u ovo naše doba, samo što još nije došao kraj, što joj nije istekao rok. Jer svatko se sad nastoji što više izdvojiti, želi u sebi samom doživjeti punoću života, samo što posljedica svih tih napora nije punoća života nego tek samoubojstvo, jer umjesto potpunog razvoja svoga bića ljudi zapadaju u posvemašnju otuđenost. Svi su se u ovo naše doba podijelili na jedinice, svatko se zavlači u svoju rupu, svatko se odalečuje od svakoga, skriva se sam i ono što ima, i na kraju se sam odbija od ljudi i odbija ljude od sebe. Osamljen čovjek zgrće bogatstvo i misli: kako sam sad moćan, i kako sam zbrinut, a ne zna luđak da se, što više zgrće, to dublje uvaljuje u samoubojstvenu nemoć. Jer, navikao se uzdati u sama sebe i odvajati se kao jedinica od cjeline, navikao je dušu da ne vjeruje u ljudsku potporu, u ljude i u čovječanstvo, i samo strepi da mu ne propadne novac i prava koja je stekao. Dan-danas posvuda podrugljivi ljudski um neće da shvati da prava sigurnost pojedinca ne leži u izdvojenim osobnim naporima nego u ljudskom zajedništvu. ~ Fyodor Dostoyevsky, #NFDB
441:Ti se nadaš da čuješ nešto više o Viktoru Igou. Šta mogu da ti o njemu kažem ? To je čovek kao i svaki drugi, sa dosta ružnim licem i dosta prostom spoljašnjošću. Ima izvaredne zube i veličanstveno čelo, bez obrva, bez trepavica. Malo govori, izgleda da pazi na sebe i da neće da govori više nego što treba; vrlo je učtiv i pomalo usiljen. Veoma mi se sviđa zvuk njegovog glasa. Imao sam uživanje da ga posmatram izbliza; gledao sam ga sa čuđenjem, kao neku kasicu u kojoj bi se nalazili milioni i kraljevski dijamanti, razmišljajući o svemu što je izišlo iz tog čoveka, koji je tada sedeo pored mene na jednoj maloj stolici, i stalno upirući oči u njegovu desnu ruku, koja je napisala toliko lepih stvari. A to je, međutim, bio čovek zbog koga mi je najviše zakucalo srce otkad sam na svetu, i možda čovek koga sam najviše voleo od svih onih koje ne poznajem. Govorilo se o pogubljenjima, o osvetama, o lopovima, itd. Taj veliki čovek i ja upravo smo najviše razgovarali; ne sećam se više da li sam rekao pametne stvari ili glupe, ali sam ih rekao prilično mnogo. – Sestri, Pariz januara 1843. ~ Gustave Flaubert, #NFDB
442:„Sve je to nastalo otud“ – mislio je Nehljudov – „što svi ti ljudi – gubernatori, nadzornici, policijski pristavi, redari – misle da na svijetu ima takvih položaja na kojima nije neophodno ljudski se odnositi prema ljudima. Ta svi ti ljudi – i Maslenikov, i nadzornik, i oficiri pratioci – svi oni, da nisu gubernatori, nadzornici, oficiri, dvadeset bi puta razmislili smiju li se otpravljati ljudi po takvoj žegi i u tolikoj gomili, dvadeset bi puta zastali, a kad opaze da čovjek slabi, nestaje mu daha, izveli bi ga iz gomile, odveli u sjenu, dali mu vode, pustili da se odmori, a kad bi se dogodila nesreća, iskazali bi žaljenje. Oni to nisu učinili, čak su i druge priječili da to učine jedino zato što nisu pred sobom gledali ljude i svoje obveze prema njima, nego službu i njene zahtjeve koji su im bili značajniji nego zahtjevi ljudskih odnosa. „U tome je sve“ – mislio je Nehljudov- „Ako se može ustvrditi da bi išta bilo važnije nego osjećaj čovjekoljublja, makar i na jedan sat, i makar u jednom jedinom , izuzetnom slučaju, onda nema zločina koji se ne bi smio izvršiti nad ljudima bez osjećaja krivice. ~ Leo Tolstoy, #NFDB
443:Tada se moglo videti šta znači i kakva može da bude uzbuna turske čaršije u bosanskim varošima. Po nekoliko godina čaršija radi i ćuti, dosađuje se i životari, pazaruje i računa, upoređuje jednu godinu sa drugom, a pri svemu tome prati sve što se dešava, obaveštava se, »kupuje« vesti i glasove, prenosi ih šapatom od dućana do dućana, izbegavajući svaki zaključak i izraz sopstvenog mišljenja.
Tako se polako i neprimetno stvara i uobličava jedinstven duh čaršije. To je najpre samo jedno opšte i neodređeno raspoloženje, koje se ispoljava samo kratkim pokretima i psovkama za koje se zna na koga se odnose; zatim se postepeno pretvara u mišljenje koje se ne krije; i najposle postaje tvrdo i određeno uverenje o kome više nije potrebno ni govoriti i koje se još samo u delima ispoljava. Povezana i prožeta tim uverenjem, čaršija šapuće, sprema se, čeka, kao što pčeie čekaju čas rojenja. Nemogućno je prozreti logiku tih čaršijskih uzbuna, slepih, besnih, i redovito neplodnih, ali one imaju svoju logiku isto kao što imaju svoju nevidljivu tehniku, zasnovanu na tradiciji i nagonu. Vidi se samo kako buknu, besne, i jenjavaju. ~ Ivo Andri,#NFDB
444:Nimalo se, kažem, ne može nauditi velikoj knjizi ako se ponese u zahod. Samo beznačajne knjige trpe zbog toga. Samo beznačajne knjige služe brisanju guzice. Takva je knjiga Mali Cezar koja je sad prevedena na francuski i koja je izišla u biblioteci Passions. Dok okrećem stranice te knjige, čini mi se da sam opet kod kuće i da čitam naslove u novinama, da slušam one proklete radio aparate, da se vozim u starim krntijama, da pijem jeftini džin, da guram kukuruzni klip u dupe prostitutkama djevicama, da vješam Crnce i žive ih spaljujem. Da čovjek dobije sraćku. A to isto vrijedi za Atlantic M o n t h 1 y ili za bilo koji drugi mjesečnik, za Aldousa Huxleyja, Gertrudu Stein, Sinclaria Lewisa, Hemingwaya, Dos Passosa, Dreisera itd, itd... Ne čujem nikakvo zvono da zvoni u meni kad donesem te ptičice u WC. Povučem lančić i odoše u kanal. Niz Seinu pa u Atlantski ocean. Možda će za godinu dana opet izroniti — na obalama Coney Islan-da ili Midland Beacha ili Miamija, s mrtvim meduzama, puževima, račićima, rabljenim prezervativima, ružičastim toaletnim papirom, jučerašnjim novostima, sutrašnjim samoubojstvima ...
str. 58-59 ~ Henry Miller,#NFDB
445:Jean Louise ayakta tek başına durmuyordu, onu arkadan destekleyen bir şey vardı: Hayatındaki en etkin, en güçlü manevi destek; babasının sevgisi. Bunu hiç sorgulamadı, üzerine hiç kafa yormadı, önemli bir karar almadan önce, bilinçaltından gayri ihtiyari 'Atticus olsa ne yapardı?' sorusunun geçtiğini bile fark etmedi; ayakları yere sağlam basmasını, dimdik durmasını her seferinde sağlayanın babası olduğunu, kişiliğinde düzgün ve yüksek not almaya değer ne varsa, oraya babası tarafından konulduğunu hiç ayrımsamadı; babasına taptığını hiç bilmedi.
Tek bildiği, onlara şunu bunu vermedikleri, onları şu şu konuda kandırdıkları için ebeveynlerine sövüp sayan yaşıtlarına acıdığıydı. Bir sürü ruhsal çözümlemenin ardından korkularının, kaygılarının nedeninin sahip oldukları şeyler olduğunu keşfeden orta yaşlı ev kadınlarına acıyordu; babalarından Bizim İhtiyar diye bahseden, onların çapsız, büyük olasılıkla içkici, çocuklarını bir noktada fena halde ve bağışlanamaz biçimde hüsrana uğratan, yetersiz yaratıklar olduğunu ima eden kişilere üzülüyordu.
Acımak konusunda savurgan, o rahat, sıcacık dünyasında kendinden memnundu. ~ Harper Lee,#NFDB
446:Pre nego što možete da napustite stvari, morate im dopustiti da se pojave u polju pune
svesti. U meditaciji, naš cilj je da na pravi način dopustimo podsvesti da se pojavi u polju
svesti. Sva očajanja, strahovi, strepnje, potiskivanja i ljutnja slobodno mogu da postanu
deo svesti. Ljudi su skloni da se poistovećuju sa veoma visokim idelima. Možemo se
veoma razočarati u sebe kad ponekad osetimo da nismo toliko dobri kako bi trebalo da
budemo ili ako se naljutimo a ne bi trebalo – sve sami "treba" i "ne treba". Tada stvaramo
želju da se oslobodimo loših stvari – i ta želja ima kvalitet ispravnosti. Čini nam se
ispravnim da se oslobodimo loših misli, ljutnje i ljubomore, jer dobar čovek "ne bi
trebalo da bude takav". Tako stvaramo krivicu.
Posmatrajući čitav ovaj proces, osvešćujemo želju da postignemo taj ideal i želju da se
oslobodimo tih loših stvari. Uspevši u tome, u stanju smo da ih napustimo – i tako,
umesto da postanete savršena osoba, napuštate tu želju. Ono što preostaje je čisti um.
Nema potrebe da postajemo savršena osoba, jer čisti um je mesto gde savršeni ljudi
nastaju i nestaju. ~ Ajahn Sumedho,#NFDB
447:Voda je još cureći u bazen - Bože, kako umrtvljujuće sporo - ispunjavala tišinu između njih...Bilo je tu još nešto: Konzulu se činilo da još čuje glazbu plesa što mora da je već davno prestao, i kao da je tu tišinu prožimao uminuli tutanj bubnjeva. Parija: to je značilo i bubnjeve. Parian. Ta je gotovo opipljivo odsutna glazba bez dvojbe stvarala tako neobičnu iluziju da su se stabla naizgled tresla u taktu s njom, iluziju što je ne samo vrt nego i ravnicu iza njega, cijeli prizor pred njihovim očima, ispunjala užasom, užasom nepodnosive nestvarnosti. To mora da nije nenalik, rekao je sebi, onome što neka luda osoba trpi u onim trenucima kad, dok bezopasno sjedi u dvorištu ludnice, ludilo iznenada prestaje biti utočište i utjelovljuje se u nebu što se razmrskava i cijeloj okolini, u čijoj prisutnosti razum, već onijemio, može samo pognuti glavu. Nalazi li luđak u takvim trenucima, dok mu misli poput topovskih kugla grme mozgom, utjehu u nježnoj ljepoti parka ludnice ili obližnjih bregova s onu stranu užasnog dimnjaka? Teško, osjećao je Konzul. A glede one posebne ljepote, znao je da je ona mrtva kao i njegov brak, i hotimice zaklana. ~ Malcolm Lowry, #NFDB
448:Rusijo!Rusijo!Vidim te iz svoje čudesne,divne daljine,vidim te: sve je jadno,razbacano i neudobno u tebi;ne vesele niti plaše pogled na tvoja smiona čuda prirode okrunjena smionim čudima umjetnosti,gradovi u kojima se dižu visoki dvorci s mnogobrojnim prozorima urasli u stijene,slikovito drveće i bršljan urastao u kuće,usred vječitog šuma i vodene prašine slapova...Široko je,pusto i ravno sve u tebi;kao točke,kao oznake,neupadljivo strše usred ravnice tvoji niski gradovi;ništa neće čovjeka oduševiti ni očarati mu pogled.Ali koja me to nepojmljiva,tajna sila vuče tebi?Zašto mi se neprekidno odjekuje i razliježe se u ušima tvoja čeznutljiva pjesma što se ori u tebi uzduž i poprijeko,od jednog mora do drugog? Što je unjoj,u toj pjesmi? Što me to u njoj zove,i jeca,i dira samo u srce?Koji me to zvuci bolno miluju,i u dušu mi prodiru,i viju mi se oko srca?Rusijo!Što hoćeš od mene?Kakva se to nedokučiva veza krije među nama?Što me tako gledaš,i zašto je sve u tebi uprlo oči pune nade u mene...Neće li se baš ovdje u tebi roditi beskrajna misao kad tebi samoj nema kraja?Oh,kakva je blisatva,čudesna ta daljina o kojoj svijet ništa ne zna!Rusijo!... ~ Nikolai Gogol, #NFDB
449:12 Eylül'e Sitem
Kolum, kanadım diyordum.
Sevdalanıp gidiyordum
Yurdum diye seviyordum
Yurdum, felaketim oldu.
Türküm! dedim, Türk'ü sevdim
Öğünen bir koca devdim
Volkandım, alev-alevdim
Kor'dum... felaketim oldu.
Kimisi Rus, kimisi Çin...
Uşağıydı; dedim niçin?
Bayrağıma selam için
Durdum... felaketim oldu.
Vatan millet idi tasam
Çiğnenmişti ana-yasam
Vuracaklardı vurmasam
Vurdum... felaketim oldu.
Neyim varsa birer birer
Tutup çarmıha gerdiler
Bozkurt'uma 'it' dediler
Kurdum... felaketim oldu.
Bu ahlaksız dubaraya,
Tarih 'mim' koysun buraya
Eylül darbesini hayra
Yordum... felaketim oldu.
Gönlümün yiğit beğiydi
Gözlerimin bebeğiydi...
Ona da mı nazar değdi
Merdim... felaketim oldu.
Tarafsızlık diye diye
Şu en soysuz haramiye
Başımızı vermek niye
Sordum... felaketim oldu.
Ben değildim esip-tozan
Kanlı kuyuları kazan
Bütün tuzakları bozan
Zordum... felaketim oldu.
Kolum, kanadım diyordum.
Sevdalanıp gidiyordum
Yurdum diye seviyordum
Yurdum, felaketim oldu. ~ Yavuz B lent Bakiler,#NFDB
450:O halde cesaretimi ve çalışkanlığımı kanıtlayıp övgünüze mazhar olduğuma göre, şimdi sağduyumu kanıtlamama ne dersiniz? Ama haklı olarak ateşle su bir arada durmaz diyebilirsiniz. Gerçekten bu konuda da başarılı olacağıma inanıyorum, siz yeter ki daha önce yaptığınız gibi bana kulak verin ve dikkatinizi eksik etmeyin. Her şeyden önce, sağduyu deneyimle gelişiyorsa, sağduyulu unvanını en çok kim hak ediyor acaba, kah utangaçlığından kah korkaklığından hiçbir şeye girişemeyen bilge mi, yoksa utangaçlık nedir bilmeyen ve tehlike denen şey üzerine hiç kafa yormadığından hiçbir şeyden korkup çekinmeyen deli mi? Bilge, Eskilerin kitaplarına sığınır, buralardan eskilerin söylediği salt ayrıntıları öğrenir. Ama deli hiç düşünmeden tehlikelerin üstüne atılarak, yanıldığımı hiç sanmıyorum, gerçek sağduyuyu edinir. Bana öyle geliyor ki, kör olmasına rağmen Homeros, deli bile yaşadıklarından sonra bilge kesilir derken bu gerçeği görmüştü. Çünkü olayları yaşayarak öğrenmenin önünde iki büyük engel vardır, ilke zihne bir sis perdesi çeken utanç; ikincisi, tehlikeli olduğu açıkça görünen olayların üstüne gitmekten alıkoyan korku. Delilik bizi bu engellerden muhteşem şekilde kurtarır. ~ Erasmus, #NFDB
451:... ako otkriješ tajnu, postaješ deo tajne.
Ja sam ovog jutra opet lagala u snu. A laž ima miris.
Svak može da umre, ali svak ne može da se rodi. Oni najbolji ostaju nerođeni.
Poslednjih sedmica i moji snovi zaudaraju. Gusti kao kačamak i crni kao katran. A kroz njih teku ogromne količine vremena, kao reke ponornice, iako pri buđenju nisam starija no inače i ranije. Kao da postoje dva vremena u mom životu. Od jednog se ne stari nego se troši nešto drugo umesto tela. Karma? Jesu li naše telo i duša gorivo? Gorivo čega? Da li je vreme pogon na koji se kreće telo, a Večnost gorivo duše?
Jednina, tačka i sadašnji trenutak, eto od čega je sastavljen ceo tvoj mehanički svet i njegova računica.
U srcu ne postoji prostor, u duši ne postoji vreme...
SNOVI SE ZABORAVE ČIM PROĐEŠ KROZ NAJBLIŽA VRATA. OD NJIH TADA OSTAJE SAMO KOSTUR. ALI, KAKO ZABORAVITI JEZIK NA KOJEM SANJAŠ I S KOJIM SI ODRASTAO?
Ne znam da li znaš da se šume sele? Kada krenu, one polako i dugo putuju tražeći sebi bolje mesto. Najradije s jeseni polaze na put... Kao ptice. Ili kao čovek...
SNOVI NE STARE. ONI SU VEČNI. ONI SU JEDINI VEČITI DEO ČOVEČANSTVA... ~ Milorad Pavi,#NFDB
452:O sıralar herkes tarafından da terk edilmiştim, ben onların hepsini terk etmiştim çünkü, işin aslı bu, hiç kimseyi istemiyordum, tıpkı artık hiçbir şeyi istemeyişim ama her şeye de kendi elimle son veremeyecek kadar korkak oluşum gibi. Ve belki de kapkara yılgınlığımın zirvesinde, artık bu sözcüğü ağzıma almaktan da utanmıyorum, çünkü çoktandır, içinde süslenecek tek bir şey kalmayan ama her şeyin sürekli olarak üstelik de en iğrendirici biçimde süslendiği bir dünyada kendi kendime yalan söylemek ve bir şeyleri süslemek niyetinde değilim, Paul çıktı karşıma. O sırada benim için öylesine bambaşka, yeni bir insandı ki, üstelik de yıllar yılı hiçbirine duymadığım kadar hayranlık duyuyordum, o an işte benim kurtarıcım, dedim içimden. Şehir parkının sırası üzerinde otururken birden tekrar bütün bunların apaçık bilincine vardım ve şu dokunaklı halimden, eskiden hiçbir zaman ruhuma girmelerine izin vermediğim ama şimdi zorla, sıkış tıkış ruhuma dahil ettiğim büyük laflardan da utanmadım, şu anda bana müthiş iyi geliyorlardı, onların üzerimdeki etkisini kesinlikle hafifletmeye kalkışmadım. Serinleten bir yağmur gibi bütün bu sözcüklerin üzerimden kayıp gitmelerine izin verdim. ~ Thomas Bernhard, #NFDB
453:Pisaću, vrlo kratko, o pozorištima. U njima vrvi svet, i gleda toalete. Na galerijama se ljubi. Uostalom, u tome ima tradicija. Visoko gore, sad smešne, još postoje one lože, sa rešetkama, iza kojih se, nekad, činilo sve, i večeralo, gledajući komedije, koje nisu bile bludnije od života. Sad se to retko dešava. Inače, sve ovo ljubakanje po tramvajima, i pod zemljom, i na ulici, dosta je ljupko. Nije to neobuzdanost. To je prosto ovdašnji, razvijen osećaj za reprezentacijom.
Ni umetnost nije više opasna. Ko ima talenta piše lepo i pametno ljubavne drame. Ona, on, i muž. Ponegde je umešano jedno lovačko odelo, ili ma šta što publika voli; iza zavese svira violina, a pri kraju, pod starost, sve se žene smire. Nijedan pesnik ne jauče. To čine još samo Sloveni. Ovde ljudi davno znaju da to nema smisla.
Između činova, na zavesi, javljaju rezultate trka, i, ako se negde sudario voz, koliko je mrtvih. Posle, reklamu lepog boksera Karpantijea, koji je fabrikant posuđa. Posle se komad nastavlja. A posle, svi večeraju javno i poštuju sebe.
Uostalom, ovaj patos, to je zao uticaj Tolstoja na mene, koji je mrzeo kulturu, voleo seljake, išao bos, i jahao skupe konje. ~ Milo Crnjanski,#NFDB
454:Njegova prisutnost bila je veselija od najblistavije vatre. Ipak, i pored svega toga, nisam zaboravljala njegove mane; zacelo ne bih ni mogla, jer ih je on sam često ponavljao. Bio je gord, zajedljiv i grub prema nižima, a u dubini duše znala sam da je njegova velika dobrota prema meni išla na štetu drugih osoba. Bio je promenljive naravi i isto tako ćudljiv; više puta, kada bi me pozvao da mu čitam, zatekla bih ga u biblioteci samog, s pognutom glavom na prekrštenim rukama, i kad bi podigao pogled, neki mrzovoljan, skoro pakostan osmeh zamračio bi mu celo lice; pa ipak, verovala sam da su njegova ćudljivost, grubost i bivše moralne greške (kažem bivše, jer se sada, izgleda, popravio) poticale od nekog svirepog udarca koji mu je sudbina nanela. Verovala sam da je on po prirodi bio čovek s boljim namerama, uzvišenijim principima, s prefinjenijim ukusom, i da, s obzirom na obrazovanje, ni njegova sudbina ni njegova poznanstva nisu razvili u njemu ono što je dobro. Smatrala sam da je vrlo obdaren, iako su zasad te dobre osobine bile upropašćene i neuravnotežene. Ne mogu da poreknem da nisam saučestvovala u njegovoj tuzi, i učinila bih sve što mogu da je ublažim, pa ma kakva ona bila. ~ Charlotte Bront, #NFDB
455:Dželat mi prilazi i kaže: "Spustite glavu na panj i raširite ruke kad budete spremni, gospo."
Poslušno spuštam ruke na panj i nespretno kleknem na travu. Osećam njen miris pod kolenima. Osećam bol u leđima i čujem krik galebova i nečiji plač. A onda odjednom, baš kad se spremim da spustim čelo na hrapavu površinu panja i raširim ruke da dam znak krvniku da može da udari, odjednom me preplavljuje talas radosti i žudnje za životom, i kažem: "Ne."
Prekasno je, dželat je već zamahnuo sekirom iznad glave, vež je spušta, ali ja kažem: "Ne" i ustajem, pridržavajući se za panj da se osovim na noge.
Osetim strahovit udarac na potiljku, ali gotovo nikakav bol. Silina udarca obara me na zemlju i ja ponavljam "Ne", i odjednom me obuzima buntovnički zanos. Ne pristajem na volju ludaka Henrija Tjudora, ne spuštam krotko glavu na panj i nikada to neću uraditi. Boriću se za svoj život i vičem "Ne!", pokušavajući da ustanem i "Ne", kad osetim novi udarac, "Ne" dok pužem po travi, a krv mi lipti iz rane na vratu i glavi i zaslepljuje me, ali ne guši moju radost u borbi za život iako mi on izmiče, i svedočenju, do poslednje g časa, o zlu koje Henri Tjudor nanosi meni i mojima. "Ne!", vičem. "Ne! Ne! Ne ~ Philippa Gregory,#NFDB
456:Sjedi sama u sobi, odvojena od mase, koja je na nju i zaboravila, jer Erika gotovo da je bestjelesna. Nikome ne smeta svojom prisutnošću. Iz debelog zamotuljka pažljivo razmotava britvicu. Njena joj se oštrica smiješi kao zaručnik zaručnici. ERIKA oprezno isprobava britku oštricu. Zatim britvicom više puta svom snagom pritišće o nadlanicu, ali ne preduboko, tako da ne povrijedi tetive. Uopće ne osjeća bol. Metal s lakoćom prodire u tkivo kao da je maslac. Na površini do maloprije nedirnute nadlanice nekoliko trenutaka zjapi prorez sličan onome na štednoj kašici, iz kojega polako počinje navirati s mukom zadržavana krv. Ukupno je napravila četiri reza. To je dovoljno, jer bi inače iskrvarila. Nakon toga britvicu pažljivo briše i sprema. Cijelo to vrijeme svijetlo crvena krv polako škropi i curi iz rana prljajući pod ispod Erike. Njena topla krv kaplje bešumno i nimalo neugodno. Slijeva se niz nadlanicu u gustim potočićima. I ne prestaje. Erikina je krv sve oko sebe obojila lijepom crvenom bojom. Četiri su to reza, iz kojih neumorno lipti krv. Na podu i plahti četiri se potočića slijevaju u veliki potok. Samo slijedi suzu, ovaj potočić je tebi spas. Već se stvorila lokvica krvi. A krv teče i teče. Teče, i teče, i teče, i teče. ~ Elfriede Jelinek, #NFDB
457:Yeniden karşılaşsak bile, seni tanıyamam,' diye karşılık verdi Yumurta Adam hoşnutsuz bir ses tonuyla, tokalaşmak üzere parmaklarından birini uzatarak. 'Sen de tıpkı diğer insanlar gibisin,' dedi.
'İnsanlar genellikle yüzlerinden tanınırlar,' dedi Alice düşünceli bir ses tonuyla.
'İşte benim yakındığım şey de bu ya,' dedi Yumurta Adam. 'Senin yüzün de herkesinki gibi...iki göz,şöyle...' (başparmağıyla havada gözlerin yerini işaret ediyordu) 'ortada bir burun, altında bir ağız. Hep aynı. Örneğin burnun iki yanında iki gözün olsaydı...ya da ağzın tepende olsaydı...bu belki bir işe yarardı.'
'Ama o kadar da güzel olmazdı,' diye Alice karşı çıktı ona. Fakat Yumurta Adam sadece gözlerini yumdu ve 'Dene de gör,' dedi.
Alice, acaba bir kez daha konuşur mu diye bir dakika bekledi, ne var ki Yumurta Adam ne gözünü açtı, ne de onu dikkate aldı; Alice, bir kez daha 'Hoşçakal!' dedi ve buna karşılık alamayınca, sessizce oradan uzaklaştı; giderken kendi kendine 'Bütün bu yetersizlikleriyle (bunu yüksek sesle söylemişti, çünkü böylesine uzun bir sözcüğü söylemek büyük bir teselliydi). 'Bütün bu yetersizlikleriyle karşıma çıkıp duran bu insanlar...' Alice cümlesini bir türlü bitiremedi, çünkü koru müthiş bir sarsıntıyla sarsılıyordu. ~ Lewis Carroll,#NFDB
458:Ama, geçen defaki gibi, bir türlü zihnimi bir odakta yoğunlaştıramıyordum. Birçok düşünce geçiyordu aklımdan, zihnimi toplamama engel oluyordu. Onları kovmayı denemek için yüzme havuzunu düşünmeye başladım. Her zaman yüzmeye gittiğim, yirmi beş metrelik kapalı yüzme havuzunu. Kulaç atarak gidip geldiğimi hayal ettim. Kulaçlarımda topladım zihnimi, hızlı gitmeye çalışmayarak, gürültü yapmamaya, su sıçratmamaya dikkat ederek. Dirseklerimi ağır ağır sudan çıkarıyor, elimi parmak uçlarımdan başlayarak usulca yeniden suya daldırıyordum. Suyu hava gibi içime çekiyor, ağzıma dolduruyor, sonra yavaş yavaş geri püskürtüyordum. Bir süre sonra, bedenimin hafif bir rüzgâra kendini kaptırmış gibi, doğallıkla süzüldüğünü hissediyordum. Kulak zarlarımda sadece düzenli soluklarımın sesi vardı. Kendini rüzgâra bırakmış bir kuş gibi havada uçuyor, aşağıdaki manzarayı sakin sakin seyrediyordum. Uzaklardaki şehirleri, ırmakların kıvrımlarının minicik karaltılarını görüyordum. Esrimeye yakın bir dinginlik duygusu beni kuşatıyordu. Yüzmek... Yüzmek, hayatta başıma gelen en görkemli şeylerden biridir. Gerçi sorunlarımın hiçbirini çözmemiştir, ama bana hiçbir zaman zarar da vermemiştir ve bana sağladığı mutluluğu hiçbir şey, hiçbir zaman bozmamıştır. Yüzmek... ~ Anonymous, #NFDB
459:O, čarobna organsko lepoto, koja se ne sastojiš ni iz uljane boje ni iz kamena, već iz materije žive i raspadljive, pune grozničave tajne života i truljenja! Pogledaj divnu simetriju ljudskog sklopa, ramena i bedra i rascvetane bradavice s jedne i s druge strane grudi, i rebra poređana po parovima, i pupak usred mekote trbuha, i tamni pol između butina! Pogledaj samo kako se lopatice miču pod svilastom kožom na leđima i pogledaj kičmu koja se spušta ka dvostrukoj i svežoj bujnosti stražnjice, i velike grane sudova i živaca koje prelaze sa stabla u grane preko pazuha, i pogledaaj kako sklop ruku odgovara sklopu nogu. O da milih predela u udubljenju zgloba na laktu i kolenu, sa njihovim obiljem organskih tananosti obloženih mesom! Kakva neizmerna radost, milovati ta divna mesta ljudskoga tela! Radost posle koje čovek ne žali da umre! Oh, daj da osetim miris kože pod tvojom čašicom, pod kojom večno načinjena zglobna čaura luči svoje mazivo! Pusti me da sneno dodirnem ustima arteriju femoralis koja kuca na vrhu butine i koja se dole deli u dve golenične arterije! Pusti me da osetim isparavanje tvojih pora i da opipam tvoje malje, tu ljudsku sliku vode i belančevine, određenu za anatomiju groba, i pusti me da umrem sa usnama položenim na tvoje. ~ Thomas Mann, #NFDB
460:Sada na bol ili tesklobu koju osećate ne gledate iz perspektive "To je moje" već kroz
misao: "Postoji ova patnja, ova dukkha ." Ova misao javlja se iz stava refleksije "Bude
koji vidi Dhammu". Ovaj uvid je jednostavno priznavanje da postoji ta patnja, ali je ne
činimo ličnom. To priznanje je jedan važan uvid; jednostavno posmatramo mentalnu
teskobu ili fizički bol i vidimo ih kao dukkhu a ne kao nešto lično – vidimo ih kao dukkhu
i ne reagujemo na njih na stari, već naviknuti način.
Drugi uvid prve plemenite istine je: "Patnju treba razumeti." Drugi uvid ili aspekt svake
od plemenitih istina ima u sebi reč "treba": "Treba je razumeti." Drugi uvid je, tako, da
dukkha jeste nešto što treba razumeti. Treba da razumemo dukkhu a ne samo da
pokušavamo da je se otresemo.
Možemo uzeti reč "razumeti". To je sasvim uobičajena reč, ali na jeziku pali "razumeti"
znači zaista prihvatiti patnju, prigrliti je, a ne samo reagovati na nju. Na svaki oblik
patnje – fizički ili mentalni – mi obično samo reagujemo, ali kroz razumevanje možemo
zaista da pogledamo tu patnju, da je zaista prihvatimo kao činjenicu, da je prigrlimo. I to
je drugi aspekt: "Treba da razumemo patnju."
Treći aspekt prve plemenite istine je: "Patnja je shvaćena ~ Ajahn Sumedho,#NFDB
461:Endüstrileşmenin birleştirme ihtiyacı kendini gösterirken, ulusal devletin anlamı da daha iyi ortaya çıktı. Spengler'ın dediği gibi, uluslar "ruhsal birimler," "zihinsel topluluklar" veya "toplumsal ruhlar" değildir. Kenan'ın ifade ettiği gibi "zengin bir anı mirası" veya Ortega'nın dediği gibi "ortak bir gelecek hayali" de değildir. Adına modern ulus dediğimiz şey, bir İkinci Dalga fenomenidir: Birleşmiş tek bir ekonomi üzerine yerleştirilmiş tek bir birleşik politik otorite! Kendi kendilerine yetmeyi bilen ve başkalarıyla pek fazla iletişime girmeyen ekonomilerin kabataslak bir araya gelmesiyle bir ulus oluşmaz. Yerel ekonomilerin rasgele bir şekilde toplanmasına dayanılarak böyle bir oluşuma gidilirse, tamamen birleştirilmiş bir politik sistem de modern anlamda bir ulus olarak kabul edilemez. Modern ulusu oluşturan bu ikisi —birleşmiş bir politik sistem ve birleşmiş bir ekonomi— mükemmel bir şekilde birleşmek zorundadır. Birleşik Devletler, Fransa, Almanya ve Avrupa'nın geri kalanında endüstri devrimiyle tetiklenen milliyetçi yükseliş, politik birleşmeyi İkinci Dalga ile ortaya çıkan ekonomik birleşmenin seviyesine taşıma çabaları olarak tanımlanabilirdi. Dünyanın birbirinden uzak ulus birimlerine bölünmesine neden olan şey, şiir sanatı veya mistik etkiler değil, bu çabalardı. ~ Anonymous, #NFDB
462:Nitko na vlasti nije pametan, jer i pametni ubrzo izgube razbor, i nitko trpeljiv, jer mrze promjenu. Odmah stvaraju vječne zakone, vječna načela, vječno ustrojstvo, i vežući vlast uz boga, učvršćuju svoju moć. I nitko ih ne bi oborio, da ne postanu smetnja i prijetnja drugim moćnicima. Ruše ih uvijek na isti način, objašnjavajući to nasiljem prema narodu, a svi su nasilnici, i izdajom prema vladaru, a nikome to ni na um ne pada. I nikoga to nije urazumilo, svi srljaju na vlast, kao noćni leptiri na plamen svijeće... A uvijek dolaze novi, i dovode svoju svitu, i ponavljaju gluposti svojih prethodnika, jer drukčije ne mogu. I tako, ukrug, neprestano. Bez hljeba narod može ostati, bez vlasti neće. Oni su bolest u narodnom tijelu, kao izrasline. Kad jedna izraslina otpadne, izraste druga, možda grđa. Ne možete bez nas, kažu nam, razbojnici bi se namnožili, neprijatelj bi nas napao, nered bi u zemlji nastao. A ko drži ovu zemlju, ko je hrani, ko je brani? Narod. A oni nas globe, kažnjavaju, zatvaraju, ubijaju. I još natjeruju naše sinove da to čine. Oni bez vas ne mogu, vi bez njih morate. Njih je malo, nas je mnogo. Samo da prstom meknemo, koliko nas ima, te žgadije ne bi bilo. I učinićemo to, braćo moja satrvena, čim odrastu pravi ljudi koji neće dopustiti da im vampiri sjede za vratom. ~ Me a Selimovi, #NFDB
463:Sila, moralni aspekt osmostruke staze, sastoji se od ispravnog govora, ispravnog
delovanja i ispravnog života; to znači preuzimanje odgovornosti za ono što kažemo i
voñenje računa o tome šta činimo svojim telom. Kada sam sabran i svestan govorim na
način koji je primeren vremenu i mestu; slično tome, postupam ili radim u skladu sa
vremenom i mestom.Počinjemo da shvatamo da moramo paziti na to šta radimo i
govorimo; inače neprestano ranjavamo sami sebe. Ukoliko učinite ili kažete stvari koje su
neprijatne ili grube postoji jedna neposredna posledica. U prošlosti, možda ste bili u
stanju da se nosite sa svojim lažima tako što ste sebi skretali pažnju na nešto drugo, tako
da ne morate da mislite o tome. Mogli ste da potpuno zaboravite na to sve dok vas na
kraju nije ponovo zaokupilo, ali ako praktikujemo silu, čini se da nam se stvari vraćaju
odmah. Kada preterujem, nešto u meni mi kaže: "Ne bi trebalo da preteruješ, treba da si
pažljiviji." Nekada sam imao naviku da preterujem – to je deo naše kulture i izgleda
savršeno normalno. Ali kada ste svesni, efekat i najmanje laži ili ogovaranja odmah
dolazi, jer ste potpuno otvoreni, ranjivi i osetljivi. Zato dobro paziti šta radite; shvatate da
je važno biti odgovoran prema onome što činite i govorite. ~ Ajahn Sumedho,#NFDB
464:NAROD
Najčistiji narod na zemlji kada ga opseda blesak munja,
Nemisleći i lukav u trudu običnog dana.
Bez milosti za udovice i siročad, bez milosti za starce,
Ispred ruke deteta krade koru hleba.
Život stavlja na žrtvu da bi navukao gnev neba na neprijatelje,
Plačem siročadi i žena neprijatelja poražava.
Daje vlast ljudima sa očima prekupaca zlata,
Dopušta da ga uzdižu ljudi sa svešću vlasnika bordela.
Njegovi najbolji sinovi ostaju nepoznati,
Samo jednom se javljaju, da bi umrli na barikadama.
Gorke suze toga naroda prekidaju pesmu na polovini,
A kad pesma ućuti, glasno se govore dosetke.
U uglovima soba zastaje senka i pokazuje na srce,
Napolju pas zavija na nevidljivu planetu.
Narod veliki, narod nepobedivi, narod ironični,
Ume da raspozna istinu, čuvajući o tome ćutanje.
Skita po sajmovima, sporazumeva se šalama,
Trguje starim kvakama, ukradenim na ruševinama.
Narod u izgužvanim kapama, s celom imovinom na plećima,
Ide tražeći kućište na zapad i na jug.
Nema gradova ni spomenika, ni vajarstva ni slikarstva,
Samo od usta do usta prenosi reč i proroštva pesnika.
Čovek toga naroda, stojeći nad kolevkom sina,
Ponavlja reči nade, do sada uvek uzaludne.
(U Krakovu, 1945.) ~ Czes aw Mi osz,#NFDB
465:Uvijek me fascinirao taj fenomen sa slikama. Stoje na zidu godinama, a onda, bez ikakvog povoda, ama baš ikakvog padnu, tras, padnu dole. Vise okačene o ekser, niko ih i ne pipne, ali one u jednom trenutku, tras, padnu dole, kao kamen. U savršenoj tišini, dok je sve oko njih nepomično, ni muha da proleti, a one, tras. Ne postoji nikakav razlog.Zašto baš u tom momentu? Niko ne zna. Tras. Šta se to dogodilo jednom ekseru te on zaključi da mu je svega dosta? Ima li i on dušu, jadnik? Donosi li odluke? Dugo je razgovarao sa slikom, nisu mogli da se dogovore šta da rade, pričali su o tome svake večeri, godinama, a onda su odredili datum, sat, minutu, tren, upravo sada, tras. Ili su za to znali već od samog početka, njih dvoje, sve je već bilo ugovoreno, znaš ja ću da popustim za sedam godina, što se mene tiče nema problema, ok., onda smo se dogovorili za 13. maj, ok., oko šest, neka bude petnaest do šest, važi, onda laku noć, ‘ku noć. Sedam godina kasnije, 13. maj, petnaest do šest: tras. Nikom nije jasno. To je jedna od onih stvari o kojima je bolje ne misliti, u protivnom možeš da poludiš. Kada padne slika. Kada se probudiš, jednog jutra, i više je ne voliš. Kad otvoriš novine i vidiš da je počeo rat. Kad vidiš neki voz i pomisliš ja moram da odem odavde. Kad se pogledaš u ogledalo i shvatiš da si ostario... ~ Alessandro Baricco, #NFDB
466:Idite, prijatelji, i neka vas hrani ona umna sfera, čije je središte svuda a obim nigde, i koju mi zovemo bog. A kada dođete u svoj svet, posvedočite da pod zemljom ima velikog blaga i divnih stvari. Nije pogrešila Cerera, koju je cela vasiona već uvažavala, – jer je ljude poučila veštini zemljoradnje i pronalaskom žita prekinula sa njihovom grubom pićom žirovkom, – što je toliko naricala kada joj je kći u podzemlje odvedena. Ona je svakako predviđala da će njena kći pod zemljom naći više dobra i prevashodnosti no što je to ona, mati njena, iznad zemlje stvorila.
Šta je bilo sa veštinom koju je mudri Prometej nekada pronašao: da se izaziva grom s neba i nebeski oganj? Svakako ste je izgubili. Napustila je vašu hemisferu, a ovde, pod zemljom, ona je u upotrebi. Vi se ponekad zgražate, videći da vam gradovi gore i da ih obuhvata plamen od groma i ognja eterskog, a ne znate ko to čini, gde to čini i s koje strane na vas navodi tu napast, koja je vama grozna, a mi smo na nju svikli i njom se koristimo po svom nahođenju. Vaši filozofi koji se žale da su drevni pisci već sve napisali i da im nisu ostavili ništa novo da otkriju, svakako nisu u pravu. Ono što vam se s neba javlja i što vi nazivate pojavama, ono što vam zemlja pokazuje, ono što sadrže more i druge reke, ne da se uporediti sa onim što zemlja skriva. ~ Fran ois Rabelais,#NFDB
467:Lagano se prilagođavao omamljujućem osećanju oslobođenja. Granice bića što ga je zvao Arnom i umeo lučiti od svakog drugog i svega drugog, naglo se razmakoše tanjeći se nestajući. Postao je daleko dublji i veći od sebe time što je prestajao da se izdvaja i razgraničava umom od svega što je oko sebe opažao i što ga je, sve do sada, sa svoje strane odbacivalo. Nije to bilo osvajanje, uzurpacija nečega što mu ne pripada; bilo je to spajanje, ponovno sjedinjenje s nečim čemu on pripada i od čega se usamljeničkom ljudskošću odmetnuo.
Gubio se unutrašnji oblik, a zajedno sa njim i svest o spoljašnjem kao teškom, neprobojnom oklopu u kome je utamničen, izlivajući se iz te svesti u prirodu kao jezera bez dna, plaveći svet i stalno se prazneći, a ipak ostajući pun, sve puniji, činilo mu se, ukoliko je više oticao.
Ludi koji su iskusili slična stanja nazivali su ih "okeanskim osećanjem". On za njegovo nije imao ime. Imena su bila ljudski način raspoznavanja stvari. Da bi se razabrale, stvari su se morale izdvojiti iz Celine, a potom i međusobno razdvojiti. Živelo se među parčićima Stvrnosti, s otpacima čas jednim čas drugim, bez ikakve šanse da se njeno jedinstvo razume. Ono što je sada osećao ponovo je te parčiće ujedinjavalo, potirući im obeležja pomoću kojih su mogli biti nekako nazvani i time iz Celine izdvojeni. ~ Borislav Peki,#NFDB
468:To jest dzika ziemia, kraj, który sam wybrałem,
W nim szorstka, skalna góra, wielkie wrzosowisko.
Rzadko na pustych polach tych głos jakiś słychać,
Chyba głos zimnej wody, co gdzieniegdzie płynie
Przez skały i wrzos wiotki rosnący w pustkowiu.
Mysz tędy przebiegnie ni ptak nie przeleci,
Bojąc się myszołowa, co po niebie płynie.
Szybuje tam i krąży, kołysząc skrzydłami,
Królestwo swe szerokie bystrym mierzy okiem,
Łowi drżenie niewielkich ukrytych żyjątek,
Rozdziera na kawałki i zrzuca je z nieba;
Tkliwości i litości serce nie dopuszcza,
Tam gdzie woda i skała tylko są pokarmem -
Życie niełatwe, strachu jest pełne i wstrząsów.
Czas nigdy nie wędrował do tego odludzia,
Wrzos i czarne bażyny kwitną po terminie,
Skały sterczą, strumyki spływają śpiewając,
O to, czy pora wczesna, czy późna, nie dbają;
Niebo płynie nad głową, błękitne lub szare;
Zimę poznałbyś po tym, że śniegiem zacina,
Gdyby nie to, że czerwiec jej zbroi się ima.
Jednak to moja ziemia, najbardziej ją kocham,
Pierwszy kraj, jaki powstał z Potopu, Chaosu;
Nie ma w nim żadnych dolin miłych dla popasu,
Nie ma podkutych koni, krwią nie był kupiony.
Kraj odwieczny - pagórki są w nim fortecami
Dla półbogów, gdy kroczą po ziemi, strach siejąc
Wśród tłumu tłustych mieszczan w odległych dolinach. ~ Robert Graves,#NFDB
469:Kiša pada danim, zlobno skakuće po ćeramidi starog tekijskog krova, vidik je zamračen, nejasan, po tavanu iznad moje glave
hodaju nevidljive noge, ima jedna greda koja udara u glavu, ima jedan vjetar koji lupa kapkom i jedan miš kojiviri iz ćoška.
Ima jedno djetinjstvo koje tužnim očima gleda iz mraka.
Na trenutak uspijevam da mislim kao taj daleki usamljeni dječak, da osećam i strepim kao on. Sve je ljepa tajna, i sve ima samo budućnost ili
neko bezgranično trajanje, oko svega su jaki odsjaji, duboka radost ili duboka tuga. To nisu događaji, već raspoloženja, ponekad su dolazila sdama, kao blag vjetar,
kao tihi sumrak, kao nejasno svjetlucanje, kao opojnost. Ili su se javljale iskidane slike, lica što u magnovenju planu u tami, nečiji smijeh u sunčano jutro,
odsjev mjesecana tihoj rijeci, čvornovato drvo na okuci, nisam ni slutio da postoje u meni te čestice bivšeg života, niti sam znao zašto su se zadržale toliko vremena.
Je li moguće da su značile mnogo nekad, zato su se i upile u pamćenje, pa se zaturile, kao stare igračke.
Zaboravio sam sebe bivšeg, utopljenog u vrijeme, i sad su isplivali razbijeni ostaci i olupine.
Sve sam to ja, isitnjen, sav od komadića, od odsjaja, probljesaka, sav od slučajnosti, od nerapoznatih razloga, od smisla koji je postojao pa se zaturio, i sada više ne znam što sam u tom kršu. ~ Me a Selimovi,#NFDB
470:Radite svoj posao ne gledajući ni levo ni desno, ni iza sebe ni preda se, ali svoj cilj postavljajte visoko, i tražite malo od sveta oko sebe (što manje, to bolje!), ali mnogo od sebe i svoga dela.
Uveren sam da je većina od nas od početka udarila sebi suviše malen i suviše blizak cilj, i da je više i bolje mogla od onoga što je želela da uradi i postigne.
Želite mnogo, težite smelo i daleko i visoko, jer visoki ciljevi otkrivaju i umnogostručavaju snage u nama.
Težite smelo ka savršenstvu velikih dela, a radite predano i strpljivo na ograničenim i mučnim pojedinostima bez sjajnog vidika, jevtinog samozadovoljstva i tašte veličine. Ciljevima svojim živite, a trosite se neštedimice na sivim i nevidljivim poslovima svakod dana i sata.
Često pomišljajte da je život jači i svet bogatiji nego što mi to u svakom pojedinom trenutku možemo da sagledamo, i ne gubite iz vida da u svakom od nas ima nepoznatih mogućnosti, da u hodu stičemo snage. Hteti daleko i želeti mnogo, kad je reč o postavljanju nesebičnih ciljeva, nije greh, nije opasno.
Pogrešno je i opasno udariti sebi suviše blisku metu, jer to znači izneveriti i sebe i druge, ostati dužan životu.
Budite nepoverljivi i stvarni, strogi prema sebi pri izvođenju svake pojedinosti, skromni pri njihovoj oceni, ali kod postavljanja ciljeva budite hrabri i velikodušni, mislite smelo i gledajte daleko. ~ Ivo Andri,#NFDB
471:Vladimir nije znao šta da misli. Možda mu je bilo bliže Čizmićevo humano i razumno shvatanje (iako je možda suviše idealističko), a razumevao je i njihovo ogorčenje: bili su svedoci nečuvenih zverstava koje ne mogu da zaborave ni da oproste. Ali ga je začudila i zaprepastila žestina ispoljene mržnje. A tolike godine su prošle od rata! Užasnuo ga je ubilački bes koji je video u njihovim očima. Kako oni žive s tim otrovom u sebi? Kako se može raditi i razmišljati s takvim teretom u mozgu? Pa, svaka njihova odluka se zna unapred, njihova strašna mržnja je automatizovala njihovo mišljenje. Oni su paralizovani za ma kakvu pravednu odluku, odlučno okrenuti prema neprijateljstvu. A možda im je ta mržnja omogućila da prežive, možda im je davala snagu da se odupru, možda je ona životna snaga koja im je rešavala bitke. Možda su oni generacija žrtvovana za podvige i mržnju. Oni su se branili i napadali, borili su se za slobodu i budućnost. Pitanje je kakva može biti budućnost naroda s takvom mržnjom. Nijedan narod ne živi sam i nijedan se ne može isključiti iz saradnje. A sarađivati s takvim mračnim uspomenama, znači uvek stvarati uslove za nove sukobe. Ili će možda u generaciji otaca potpuno odgoreti strašna mržnja, i na zgarištu njihovih zlokobnih sećanja ostaće čist prostor za život mladih, sa željom i spremnošću na razumevanje. Naivna želja, verovatno, ali suviše lepa da bi se olako odbacila. ~ Me a Selimovi, #NFDB
472:Budimo iskreni prema samima sebi pa priznajmo da smo, zaista, daleko odlutali od učenja koje nude Kur'an i sunnet. Ima ona jako stara priča o sinu nekog bogataša koji je spiskao svoju očevinu i sada se valja u jarku. To je priča o nama! Stoljeća intelektualne letargije, nijemo slijeđenje fraza, otrovne svađe zbog sitnih stvari, ljenčarenje, praznovjerje i društvena korupcija zatamnili su ona prepoznatljiva slavna pregnuća u vrijeme naših velikih početaka. Mi smo već nekoliko stoljeća prestali da se zanimamo naučnim istraživanjima iako naša vjera naučno istraživanje smatra svetom obavezom; mi se dobro narazgovaramo o Al-Farabiju i Ibn Sini, o Al-Battaniju i Ibn Hayyanu, pa onda u samozadovoljstvu odemo da spavamo nad ovim našim dostignućima; mi diskutiramo o divnom društvenom programu islama, o njegovim ispravnim, pravednim i prirodnim ciljevima, a cijelo vrijeme nasrćemo jedan na drugoga, eksploatišemo jedan drugoga ili se bijedno odajemo svakoj vrsti eksploatacije na temelju beskrupuloznih pravila. Mi smo uvijek pretendirali da vjerujemo da je Kur'an siguran vodič u svim pitanjima koja se tiču ljudskog života – a, unatoč tome, navikli smo se na to da u njemu gledamo samo štivo za podučavanje koje učimo u našim molitvama i na vjerskim svečanostima; uokvirena u svilene ghilafe, ukrašena i (p)ostavljena na najvišim policama u našim sobama, mi Kur'an ne uzimamo kao stvarnog vodiča u našoj svakodnevnici. ~ Muhammad Asad, #NFDB
473:Svećenik je mirne savjesti radio sve ono što je radio, jer je od djetinjstva bio odgojen u tom da je ovo jedina prava vjera u koju su vjerovali svi sveti ljudi koji su nekad živjeli, a sada vjeruju duhovne i svjetovne starješine. Nije on vjerovao u to da je od kruha postalo tijelo, da je duši na korist kad on izgovara mnogo riječi ili da je zaista pojeo komadićak boga – u to se ne može vjerovati – nego je vjerovao u to da treba vjerovati u tu vjeru. A glavno, u toj ga je vjeri učvršćivalo što je za vršenje službe u toj vjeri dobivao već osamnaest godina dohotke od kojih je izdržavao svoju obitelj, sina u gimnaziji, kćer u nižoj duhovnoj gimnaziji. Tako je isto vjerovao i pojac, i još tvrđe, jer je sasvim zaboravio suštinu dogmi te vjere, a samo je znao da za toplu vodu, za pomen, za časove, za običnu molitvu i za molitvu s akafistom, za sve ima određena cijena koju pravi kršćani drage volje plaćaju i zato je izvikivao svoje “pomilos, pomilos“ i pjevao i čitao što je određeno s takvim mirnim uvjerenjem kako je potrebno onda kad ljudi prodaju drva, brašno, krumpir. A upravitelj tamnice i nadglednici – ako i nisu nikad znali ni pronicali u ono o čemu se sastoje dogme te vere i što je značilo sve ono što se izvršavalo u crkvi – vjerovali su da svakako treba vjerovati u tu vjeru, je viša vlast i sam car vjeruju u nju. Osim toga su, doduše mutno (nikako ne bi znali razjasniti kako to biva), osjećali da ta vjera opravdava njihovu okrutnu službu. ~ Leo Tolstoy, #NFDB
474:Stariji oficir, koji ne voli rodomontade svog mlađeg druga pita, ima li nešto, osim violin, da se vidi u Kremoni ? Ima nešto da se čuje, kažem, u Kremoni. Tamo se rodio jedan veliki Talijan, koji se zvao Monteverdi. Prvi put sam ga slušao, u mladosti, u Parizu. Zatim, sa svojom mladom ženom, u Fiorenci. Vanredno su ga svirali, iako ne meni, nego svima – u Štokholmu. A sa gospođom Martom, sa domaćicom, išli smo, da ga slušamo, i u Rimu, u Svetoj Ceciliji.
Domaćica na to kaže tužno : Nećemo više slušati Monteverdija u Rimu. Rat je. Gleda nas. Pita se gde ćemo kroz godinu dve biti ?
Ljudska reč, čovečji glas, katkad, i pri običnom razgovoru, može da unese u razgovor neku jezu. Duboku. Tako i ta fraza domaćice, sa tim imenom, unosi među nas “nikad više”, jezivo. Došao je kraj jednoj Evropi. Došao je kraj i našem krugu u Rimu. Ona zatim, valjda i sama uplašena, uzvikuje : Dosta s tim – basta ! Uplašili su se smrti buržuji. A smrt je prirodna pojava, kao i rat. Umire bilje, umiru laste, zašto bi ljudi trebalo da budu besmrtni ? Za nama će ostati, lešina, smrad, kaljuga, hemijska formula. Milioni će, međutim, opet živeti. Večno živeti. Nijedna violina u Kremoni ne zvuči lepše, nego detinji plač – prvi. Pošto se zna, među nama, da ta žena nema dece, taj zvuk nam je tim tužniji i neshvatljiviji.
Njen muž, ušeprtljavši, predlaže, da prekinemo te lude razgovore id a se to ostavi, i reši sutra, a da se sad čita, malo, Vergilije. ~ Milo Crnjanski,#NFDB
475:Kako izgleda vase vođenje ljubavi? Ako pogledate način na koji vodite ljubav, i sami ćete osetiti da je dosadno. Ženi je to naročito dosadno, jer muškarac završi za dva do tri minuta, a ona još nije ni počela.
Ljubav ne bi trebalo da bude neka iznenadna akcija kada vi samo zgrabite ženu. Ta akcija udri i beži nije ljubav. Ljubavi je potreban uvod (...)
Morate da budete svesni da je žena sposobna da doživi više orgazama, zato što ona ne gubi energiju uopšte. Muškarčeva seksualnost je lokalna, kao lokalna anestezija. Telo žene je seksualno u celini, i ako njeno celo telo ne počne da podrhtava od užitka, ako svaka ćelija njenog tela nije uključena ona ne može da doživi orgazmičnu eksploziju. Vaš slučaj u kome je muškarac dosadan nije jedinstven, to je slučaj sa skoro 99% žena širom sveta. Žena ne bi trebalo da bude ispod muškarca. Kao prvo, to je ružno - muškarac ima jače telo, žena je nežnija. Drugo, muškarac mora da bude tih, ne sme da bude aktivan, da ne bi doživeio orgazam za dva minuta. Vi budite partner koji nije aktivan, to prepustite njoj. Dozvolite joj da oslobodi svoje inhibicije. Ona ne treba da se ponašakao dama, već kao prava žena. Damu je stvorio muškarac, ženu je stvorilo postojanje. A vi treba da popunite praznine između njenih orgazama. Te praznine mogu da se popune samo na jedan način, a to je da vi ne budete aktivni, da ostanete tihi i uživate u njenom ludilu. Vi treba da završite igru svojim orgazmom, a ne da je započnete njime. ~ Osho,#NFDB
476:DOBA PLAVOG SEĆANJA
Maslinjaci i vinogradi daleko sve do mora
Crvene ribarske barke još dalje sve do sećanja
Zlatne ljušture avgusta u podnevnome snu
S algama ili školjkama. I onaj brodić
Nov, zelen, koji u mirnom zagrljaju voda još uvek
čita D a ć e B o g
Prošle su godine lišće ili šljunak
Sećam se dečaka, mornara koji su na odlasku
Bojili jedra bojom svoga srca
Pevajući o četiri strane sveta
Sa severcem naslikanim na grudima.
Šta sam tražio kad si došla u bojama sunca na istoku
Sa dobom mora u očima
I sa zdravljem sunca u telu – šta sam tražio
Duboko u morskim pećinama u prostranim snovima
Gde je svoja osećanja zapenušao vetar
Plav i nepoznat, urezujući mi na grudi
svoje morsko znamenje
S peskom među prstima zatvarao sam šaku
S peskom u očima stezao sam šaku
Javio se jak bol -
Sećam se bio je april kada sam prvi put osetio tvoju ljudsku
težinu
Tvoje ljudsko telo greh i glinu
A toga prvog našeg dana na zemlji
Slavili su praznik amarila – ali bolelo te sećam se
Ujed na usnama bio je dubok
I dubok trag nokta na koži tamo gde se zauvek vreme urezuje
Tada sam te ostavio.
A šumni vetar poneo je uvis bele kuće
Bela sveže umivena osećanja
Na nebo osvetljeno osmehom.
Odsad ću imati kraj sebe krčag besmrtne vode
Imaću oblik slobode vrtoglavog vetra
I one tvoje ruke tirane Ljubavi
I onu tvoju školjku s odjekom Egejskog mora. ~ Odysseus Elytis,#NFDB
477:- Vrijeme se kreće i u krugovima, baš kao i pravocrtno. Planeti rotiraju, shvaćate? Jedan krug, jedan ophod oko Sunca je godina dana, zar ne? Kada napravi dva kruga, onda su to dvije godine i tako dalje, moglo bi se tako brojiti u nedogled... neki promatrač bi to mogao. Zapravo je to sistem po kojem računamo vrijeme, to je ono što nam stvara sat, onu uru s koje ga očitavamo. Ali unutar tog sustava, tog kruga, gdje je vrijeme? Gdje je početak ili kraj? Beskonačno ponavljanje je atemporalni proces. Da bi ga se vidjelo kao temporalni, mora se uspoređivati, mora se odnositi na neki drugi ciklički ili neciklički proces. E pa znate, to je jako čudno i jako zanimljivo. Vi znate i da atomi rotiraju. Stabilni spojevi su sastavljeni od članova koji imaju stabilno periodično gibanje u odnosu na druge. Zapravo to sićušno kružno kretanje atoma je ono što materiji daje dovoljnu postojanost da evolucija bude moguća. Te male bezvremenosti zbrojene zajedno tvore vrijeme. A onda, na velikoj skali, i kozmos: poznato vam je da smatramo kako je cijeli svemir ciklički proces, osciliranje ekspanzija i kontrakcija, bez ikakvog prije ili poslije. Samo unutar svakog od velikih krugova u kojima mi živimo, samo tamo postoji linearno vrijeme, evolucija, promjene. Dakle, vrijeme ima dvije dimenzije. Postoji strijela, rijeka tekućica bez koje nema promjene ni napretka. I postoji krug ili ciklus, bez kojeg bi bio kaos, beznačajno nizanje trenutaka, svijet bez ure ili godišnjih doba ili očekivanja. ~ Ursula K Le Guin, #NFDB
478:Duhovna sloboda sveta direktno zavisi od politicke slobode Indije. Molimo Vas da stavite nesto sitinine u kasu.
Posle tri cetvrti sata gubi svaku sigurnost, posle sat i po, sasvim je rastrojen. I dok prodju dva sata straze, njegove granice su se savsim istopile i on je potpuno izgubljen, ili mozda ne toliko izgubljen koliko razasut svuda po tami, okretanje njegovog sveta ima iznenadne zastoje i sada uopste nije siguran ni ko je, ni sta je, ni gde je ili cak da li uopste ima pravo da naziva sebe on.
Dzonatan je naucio trik. Ljudi mare samo za spoljasnji izgled: sirinu manzetne, izgovor dentalno-labijalnog frikativa V. Da bi postao neko drugi treba samo da promenis krojaca i zapamtis da moras da dodirujes donjom usnom ivicu gornjih zuba. Lako je. Ali ako se promena lika ne desava spontano, onda noge gube oslonac i hvata te panika i onda nista ne moze zaustaviti pad. Onda je promena lika beg, onda je to trcanje uz saznanje da zaustavljanje moze izazvati sumnju da ustvari niko i ne trci. Niko ne trci. Niko se ne zaustavlja. Tu uopste i nema nikoga.
Kako se coveculjak okrece, tako se pojavljuju razne licnosti jedna za drugom. Svaka pojava traje samo nekoliko sekundi, najvise minut. Svaka brise onu prethodnu. Ovaj covek postaje neko drugi tako potpuno da se nista od njegove sopstvene licnosti ne moze prepoznati. Izmedju svaka dva utiska koja coveculjak stvara, u trenutku dok jedna osoba odlazi, a druga jos nije stupila na njeno mesto, coveculjak, imitator-impresionista, sasvim je bezlican, potpuno prazan. On je niko. ~ Hari Kunzru,#NFDB
479:Delbert was the only Bumpus kid in my grade, but they infested Warren G. Harding like termites in an outhouse. There was Ima Jean, short and muscular, who was in the sixth grade, when she showed up, but spent most of her time hanging around the poolroom. There was a lanky, blue-jowled customer they called Jamie, who ran the still and was the only one who ever wore shoes. He and his brother Ace, who wore a brown fedora and blue work shirts, sat on the front steps at home on the Fourth of July, sucking at a jug and pretending to light sticks of dynamite with their cigars when little old ladies walked by. There were also several red-faced girls who spent most of their time dumping dishwater out of windows. Babies of various sizes and sexes crawled about the back yard, fraternizing indiscriminately with the livestock. They all wore limp, battleship-gray T-shirts and nothing else. They cried day and night. We thought that was all of them—until one day a truck stopped in front of the house and out stepped a girl who made Daisy Mae look like Little Orphan Annie. My father was sprinkling the lawn at the time; he wound up watering the windows. Ace and Emil came running out onto the porch, whooping and hollering. The girl carried a cardboard suitcase—in which she must have kept all her underwear, if she owned any—and wore her blonde hair piled high on her head; it gleamed in the midday sun. Her short muslin dress strained and bulged. The truck roared off. Ace rushed out to greet her, bellowing over his shoulder as he ran: “MAH GAWD! HEY, MAW, IT’S CASSIE! SHE’S HOME FROM THE REFORMATORY!” Emil ~ Jean Shepherd, #NFDB
480:Civilizacije su propadale zato što nikad uspešno nisu rešile zagonetku eliminisanja svojih otpadaka. Duhovne su otpatke deponovale u običaje, naravi, podsvest potomstva; umne u istoriju; fizičke su sahranjivale pod zemlju. Umirale su u vlastitom đubretu, umesto da, kao priroda, od njega žive. Čovek se izuzeo iz opšteg poretka, odustao od svrhe njime određene. Zamišljao je da je razumniji od njega. Kao da ima išta razumnije od načina na koji potok traži put kroz kamenjar, kojim se cveće okreće suncu, talasi sustižu, kiše s neba vraćaju, a jata ptica selica drevnim gnezdištima svakog proleća lete? Kao da je išta razumnije od stanja u kome se između života i smrti potire razlika, simbioze u kojoj život ishranjuje smrt, a smrt održava život? Ceo je svet, mislio je gazeći mlake, mekane humke, okrenut naopako. Jednom je morao stajati kako treba, inače osjećaja naopakosti ne bi bilo. Rođen je, kao i priroda, iz zajedničke maternice univerzuma. Priroda je živela po neizmenljivoj osi unutrašnje prinude, jedinoj uz koju je imala neku svrhu. Čovekov se svet, u međuvremenu, oko svoje osi obrnuo, duž nje, u stvari, postepeno pomerao dok nije zauzeo obrnut položaj od prirodnog. Pomeranje je bilo sporo i postupno, dešavalo se vekovima, s prvom vatrom pozajmljenom od groma, s prvim opsidijanom izbrušenim u nož, s prvom sumnjom u zagrobni život. Toliko sporo i neprimetno da je i ono izgledalo prirodno. Prirodan je postao i njegov sadašnji naopak položaj. Kao na slici u ogledalu na kojoj je sve tu, ništa ne nedostaje, ali je sve na suprotnoj strani od prave, sve na drugom mestu nego što treba da bude, sve - imitacija. ~ Borislav Peki, #NFDB
481:Beni en çok meraka düşüren, yarın bizi bekleyen önemli olay. Yarın sabah saat yedide garip bir tabiat olayı ile karşılaşacağız. Yeryüzümüz Ay'a bindirecek... Ünlü İngiliz kimyacısı Wellington da kaydetmişti bunu. İtiraf ederim, Ay'ın narin, dayanıksız yapısını düşündükçe sonucu fena hâlde merak ediyorum. Ay genel olarak Hamburg'da yapılır, hem yapılışı da çok kötüdür... İngiltere'nin bu konuyla neden ilgilenmediğine şaşarım. Zaten Ay'ı yapan, Ay hakkında en ufak bilgisi olmayan, aptal, üstelik topal bir fıçıcıdır. Üstündeki ziftli halata zeytinyağı sürdükleri için, yeryüzünün her yanı bu kadar pis kokuyor... Öte yandan bu derece nazik, ince yapılı Ay, insanların orada barınması için elverişli değildir, sadece burunları yerleşebilir Ay'a... Zaten bu yüzden Ay'da bulunan burunlarımızı göremeyiz. Şimdi Ay'ın yeryüzümüz gibi ağır bir nesne altında kalmasıyla burunlarımızın nasıl pestil haline geleceğini düşündüm ve kuşkulandım doğrusu. Çorabımı, kunduralarımı giyerek doğru toplantı salonuna gittim. Polis kuvvetlerine yeryüzünün Ay'ın üstüne oturmasını önlemeleri için emir verecektim. Toplantı salonunda gene kafaları tıraşlı bir sürü soylu kişiyle karşılaştım.
-Baylar! dedim. Ay tehlikededir. Yeryüzüne bindirecek... Kurtaralım Ay'ı!
Bunu söyler söylemez zeki, anlayışlı İspanya soyluları emrimi yerine getirmek için hep birden öne atıldılar. Bazıları Ay'ı korumak maksadıyla duvara tırmanmaya başladılar. Ama tam o sırada salona başvekil girdi; herkes kaçıştı... Kral olduğum için orada tek başıma kaldım. Acayip başvekil sırtıma sopa indire indire beni odama soktu. İspanya'nın milli gelenekleri pek şiddetli doğrusu! ~ Nikolai Gogol,#NFDB
482:RERMERJEE Na mo nai jidai no shuuraku no Na mo nai osanai shounen no Dare mo shiranai Otogibanashi Umaretsuita toki kara Imiko Oni no ko to shite Sono mi ni amaru Batsu o uketa Kanashii koto wa Nan imo nai kedo Yuuyake koyake Te o hikarete sa Shiranai shiranai boku wa nani mo shiranai Shikarareta ato no yasashisa mo Ameagari no te no nukumori mo Demo hontou wa hontou wa hontou wa hontou ni samui n da Shinanai shinanai boku wa nan de shinanai? Yume no hitotsu mo mirenai kuse ni Dare mo shiranai Otogibanashi wa Yuuyake no naka ni suukomarete Kiretetta Hakidasu you na bouryoku to Sagesunda me no mainichi ni Kimi wa itsu shika Soko no tatteta Hanashikakecha dame na no ni "Kimi no namae ga shiritai na" Gomen ne Namae mo Shita mo nai n da Boku no ibasho wa Doko ni mo nai no ni "Issho ni kaerou" Te o hikarete sa Shiranai shiranai boku wa nani mo shiranai Kimi wa mou kodomo ja nai koto mo Narenai Hito no te no nukumori wa Tada hontou ni hontou ni hontou ni hontou no koto nanda Yamenai yamenai kimi wa nan de yamenai? Mitsukareba korosarechau kuse ni Ameagari ni imiko ga futari Yuuyake no naka ni suukomarete Kiretetta Hi ga kurete yoru ga akete Asobitsukarete tsukamatte Konna sekai Boku to kimi igai Minna inaku nareba Ii no ni na Minna inaku nareba Ii no ni na Shiranai shiranai koe ga kikoete sa Boku to kimi igai no zenjinrui Aragau ma mo naku Te o hikarete sa Yuuyake no naka ni suukomarete Kiretetta Shiranai shiranai boku wa nanimo shiranai Kore kara no koto mo Kimi no na mo Ima wa Ima wa kore de ii n da to Tada hontou ni hontou ni hontou ni hontou ni omou n da Shiranai shiranai Ano miminari wa Yuuyake no naka ni suukomarete kiretetta ~ Anonymous, #NFDB
483:Svakoga se dana otputiš u svijet, no zapravo odlaziš u školu.I,jednako kao i tradicionalna škola, život ima svoj nastavni plan sastavljen od predmeta koji obuhvaćaju različite pouke. Kada, usvojivši njegovu pouku, svladaš neki predmet, prelaziš na sljedeći."
"A ako ne usvojim pouku?"
"Ah, tada ponavljaš gradivo – naravno", ozbiljno je rekao. "To se naziva ponavljanje.Svako iskustvo tvojega života donosi ti pouku koja ti je najpotrebnija da bi se uzdignuo na
sljedeću razinu svojega života. Kad je učenik spreman, učitelj se neizostavno pojavljuje.""Dakle, ako shvatiš
taj proces i u svakoj situaciji opaziš mogućnost učenja, spreman si započeti sa sljedećim
predmetom. Kada zaključiš neki predmet, zaključuješ i svoj dotadašnji način života jer kad
usvojiš potrebnu pouku, osoba ili situacija koja ti ju je donijela više se ne pojavljuje u tvojem
životu. Gotovo kao da odbacujemo staru kožu svaki put kada usvojimo novu pouku, svladamo
novi predmet i prijeđemo na sljedeći, uzvišeniji dio svojega životnog puta."
"Sve je to zapravo savršeno ustrojeno", rekao sam zamišljeno.
"Jest. No, ako ne prihvatiš pouku određenog iskustva, recimo zbog toga što optužuješ drugu
osobu koja je sudjelovala u tom iskustvu, i ne uvidiš mudrost koju si trebao usvojiti, te će se
okolnosti ponavljati u tvojem životu sve dok konačno ne shvatiš. A što više propuštaš neku
pouku, to će ona pristizati sa sve bolnijim iskustvima i na posljetku ćeš toliko duboko patiti da
će usvajanje pouke biti tvoj jedini izlaz."No, zapravo ti želim reći sljedeće: tvoja trenutna stvarnost nije ništa drugo doli odraz pouka
koje su ti najpotrebnije. ~ Robin S Sharma,#NFDB
484:Sevgili Bilge, sen yanımda olmadığın zaman seni düşünmek gerçekdışı bir olgu. (Nasıl oluyor iyi mi?) Ben gecekondudaki varlıklarla (soyut bir kavram olsun diye ‘varlıklar’ dedim) birlikte yaşamak istiyorum. Ben, birlikte yaşadığım varlıkları, ayrıca birer ‘kavram’ olarak düşünmek istemiyorum. Gönlümün rüzgarına kapılıp gidiyorum. Bunun dışında, bulanık hayaller var kafamda. Bu hayalleri bazen Hüsamettin Albay ya da Nurhayat Hanımla karıştırdığım oluyor; fakat, istediğim gibi düşünüyorum bu insanları. Sen olduğun gibi yaşamak istiyorsun kafamda: Bir varlıkkavram olarak çıkıyorsun karşıma. Yaşanırken düşünülmesi ve düşünürken yaşanması gereken bir mesele olmak istiyorsun. Bilge’yi, senin gibi hissetmemi istiyorsun. Nasıl olur? Yani albayı da, kendimi onun yerine koyarak mı düşüneceğim? İşte bu nedenle, kurmak istediğim dünya, senin yüzünden yıkılıyor; bütün oyunlar anlamını kaybediyor.
...
Belki sana bu satırları yazmamalıydım. Belki de dönel bir yüzeyin, ekseni etrafındaki hareketi sırasında çeşitli ışık kaynaklarından beslenmesi olayında görüldüğü gibi, benim bir an süren ışıltımın yansımalarını artık ilginç bulmuyorsun; görüntümün gerçekliğine inanmıyorsun. Fakat seni seviyorum. (Bu sözü bir yere sıkıştırmaya mecburdum.) Düşünmek ve yansımak anlamlarını birlikte ifade eden ‘reflection’ kelimesini kullanmak isterdim burada. Fakat aslında, seni görmediğim zamanlarda yansımalarımın gerçekliğine ben de inanmıyorum. Belki benden artık nefret ediyorsun; belki de unuttun beni. Düşünce ve eylemlerin her an sonsuz değişik görünümlere bürünebileceğini bilen bir insan olarak, senden kararlı bir düşünceye benzeyen yansımaları nasıl bekleyebilirim? ~ O uz Atay,#NFDB
485:Tog Hajdegera svi su oni
decenijama halapljivo gutali kao nikog drugog i punili njime svoj stomak,
ti nemački germanisti i filozofi. Hajdegerov lik je bio običan, bez ikakvog
duhovnog obeležja, rekao je Reger, bio je naskroz neduhovan čovek,
lišen svake fantazije, lišen svakog senzibiliteta, pranemački filozofski
preživar, večno presićena filozofska krava, rekao je Reger, koja je pasla
po nemačkoj filozofiji i decenijama po njoj sejala svoju koketnu balegu u
Crnoj šumi. Hajdeger je još i
danas najdraži filozof u svetu nemačkih žena. Filozof za žene, eto šta je
Hajdeger, filozof za ručak koji naročito prija nemačkom filozofskom
apetitu i dolazi pravo iz učenjačke peći. Ipak,
što se tiče filozofije, Hajdeger je završio svoje, dok je do pre deset
godina još bio veliki mislilac, sad se on provlači samo takoreći u
pseudointelektualnim domaćinstvima i po pseudointelektualnim
društvima, i njihovoj ukupnoj prirodnoj dvoličnosti dodaje još jednu,
veštačku. S duhom ima Hajdeger
podjednako malo veze kao Štifter s književnim stvaranjem, verujte mi,
obojica su, što se filozofije i književnog stvaralaštva tiče, jednako
bezvredni, iako Štiftera ipak cenim više nego Hajdegera, koji mi je
oduvek bi odvratan, jer mi je sve kod Hajdegera uvek bilo odvratno, ne
samo noćna kapica na glavi i zimske gaće iz kućne radinosti koje on lično
podgrejava na peći u Todnaubergu, ne samo njegov švarcvaldski štap
kojeg je lično odeljao, nego baš njegova švarcvaldska filozofija koju je
lično odeljao, sve mi je kod tog tragikomičnog čoveka uvek bilo
odvratno, uvek mi se duboko gadilo, kad god bih na njega pomislio. ~ Thomas Bernhard,#NFDB
486:Svi u Beču, pa čak i mala djeca, znaju da nije uputno po mraku se približavati ovom mjestu; oni koji ovamo zalaze, dolaze odvojeno: lijevo dečki, desno cure. Ovdje ćete naići na starije gospode na kraju svoga poziva i života. Još se češće mogu naći njihovi izrešetani posmrtni ostaci koje je netko izbacio iz auta u punoj brzini. Policijske su istrage besmislene, jer je počinitelj došao iz savršene tišine i u njoj opet nestao. Ili je to bio svodnik koji uvijek ima alibi. Ovdje je izumljen i prvi put iskorišten pokretni madrac. Onaj tko za one stvari nema stan, sobu, novac za hotelsku sobu ili jeftino svratiše, tko nema auto, mora barem imati prenosivu podlogu koja će ga grijati i ublažiti mu pad kada ga užitak obori na tlo. Ovdje možete upoznati najljepše cvjetove beskrajnog bečkog zla: spretnog Jugoslavena ili brzog bravara iz Funfhausena što juri parkom, a za njim uz najstrašnije psovke trči profesionalka koju su prevarili za njenu nadnicu. Ali bravar iz Funfhausena ništa ne želi toliko koliko nove prozorske kapke na prozorima svoga i zaručničina stana, iza kojih će moći sakriti svinjarije svog privatnog života. Ondje mogu daleko od radoznalih promatrača na sigurnom pohraniti knjige, stereouredaje s pločama i zvučnicima, televizor, radio, zbirku leptira, akvarij, alat za hobi itd. Promatrač vidi jedino prozorske kapke od palisan-dera, ali ne i zbrku koja iza njih vlada. Ponekad može vidjeti — i poželjno je da to vidi — kućni mini bar sa šarenim bocama likera i čaše prikladnih boja, toliko izglancane da bliješte gotovo luđačkim sjajem. Barem prvih godina braka. Kasnije ih razbiju djeca ili ih žena više ne želi glancati jer muž sve češće loče vani i vraća se kući sve kasnije. ~ Elfriede Jelinek, #NFDB
487:Sa druge strane tog praga je školska učionica. Ona iz srednje škole. I prazno mesto u prvoj klupi reda do prozora. Uvek sam u njoj sedeo. Sam. Lagano hodam ka njoj. Prepoznajem dečja lica. Niko me ne pozdravlja. Nikoga ni ja. Baš kao i nekada. Nečujno sedam na svoje mesto. Razdvajanje nogu velikog metalnog šestara nesnosno škripi i poziva na pažnju. 'Danas radimo krugove!' - snažnim damskim glasom vikne razredna. 'Valja dobro naučiti i shvatiti krugove!' Tad me prostreli pogledom, a ja se osetim kao da mi je zabola pikado-strelicu u čelo. Zašto? Zašto uvek to čini, kao da se lekcije odnose posebno na mene? Postiđen sam, propada mi se u zemlju. Ne volim poglede. Ne volim ih. I još ta devojčica iz druge klupe koja me ćuška olovkom u vrat da se okrenem, baš sad kad razredna govori. Okrenem se da dreknem na nju, ali ne mogu. Ona me gleda čudno. Milo. Zašto ona nešto hoće od mene? Zašto ti ne želiš da se družimo?' - šapne mi jednostavno i blago. Ja... ne znam. Odjednom mi se učini da ne znam. Duboko mi se učini da ne znam. Ne znam zašto se ne družim ni sa kim. Sladak si mi. Evo ruke, drugar!' - veselo kaže ona i pruži mi ruku. Šta sad to znači? Možda joj je ruka prljava! Možda to hoće da mi priredi neku šalu! Smeška se! Evo, sva deca zlokobno se cere, to je neki dogovor! Jedno dete je uperilo svoj šestar u mene i taj šestar je blesnuo. Očima tražim razrednu; ona demonski pilji u mene. Opet se okrećem prema devojčici iz klupe iza i sudaram se sa istim licem kао u ostale dece, neprijateljskim i pretećim. 'Zašto ti ne želiš da se družimo?' - ponovo pita, ovog puta nekakvim robotskim glasom, i tada vidim da iz njenog rukava ka meni hrli pipak sa dlakavim svinjskim papkom na kraju. U trenu se preznojim, vrisnem... i san tu skonča. ~ Marko eli, #NFDB
488:U kolovozu je bilo vrijeme za kvartalni pregled u bolnici Anderson. Jai i ja odletjeli smo za Houston i ostavili djecu s bejbisitericom. Ponašali smo se kao da smo na nekakvom romantičnom bijegu od kuće. Dan prije pregleda otišli smo čak do velikog vodenog parka - dakako, moja ideja o romantičnom bijegu — i ja sam se vozio na toboganu smijući se kao lud.
A onda, u srijedu 15. kolovoza 2007., stigli smo u bolnicu da s mojim onkologom, Robertom Wolffom, pogledamo najnovije CT snimke. Uveli su nas u ordinaciju gdje je medicinska sestra postavila nekoliko rutinskih pitanja. — Ima li kakvih promjena u težini, Randy? Uzimate li još uvijek iste lijekove? - Jai je primijetila veseo, zapjevan ton sestrina glasa kad je puna vedrine rekla: - U redu, doktor će uskoro doći i vidjeti vas — i zatvorila vrata.
U ordinaciji se nalazilo računalo. Primijetio sam da ga sestra nije isključila; moj medicinski karton nalazio se na ekranu. Naravno da sam se dobro snalazio s računalom, ali ova situacija nije tražila nikakvo hakiranje. Čitava povijest bolesti bila je ispred mene.
- Hoćemo li baciti pogled? - upitao sam Jai. Nisam osjećao
nikakvu grižnju savjesti zbog toga. Napokon, radi se o mojim
nalazima.
Počeo sam pregledavati i pronašao nalaze krvi. Bilo je tu nekakvih tridesetak nepoznatih vrijednosti, ali ja sam znao što tražim - marker tumora CA19-9. Pronašao sam ga i ukazao se jezivi broj 208. Normalna vrijednost je ispod 37. Proučavao sam ga koju sekundu.
- Gotovo je - rekao sam Jai. - Igra je svršena.
- Što hoćeš reći? - upitala je.
Pokazao sam joj vrijednosti CA19-9. Bila je već dovoljno upućena u liječenje tumora i znala je da 208 znači metastaze -smrtnu osudu. - To nije smiješno - rekla je. - Prestani se zafrkavati. ~ Randy Pausch,#NFDB
489:Ponekad mi se ucini da mi beze pod nogama putevi i daljine. I kadgod mi se dogodi da dospem u daleko, i stanem nasred njega i mislim: konacno, evo me; ako podignem oci, vidim da svako najdalje ima svoje jos dalje. Mozda je to i sreca. Mozda imam u sebi nesto duze od krajeva. Mozda imam u sebi toliko mnogo sveta, da se nikada, nigde, nec...e moci zavrsiti. Nije rec o zivotu, nego o njegovom dejstvu. Jer neke stvari se ne mogu saznati samo ocima. Postoje u meni mnoga, neverovatna cula. Cula vode i vazduha, metala, ikre, semenja,... Oni koji me srecu, misle da ja to putujem. A ne putujem ja. To beskraj po meni hoda. Od koje sam ja vrste? Znam jednu novu igru. Zaustavim se naprasno i ne micem se satima. Pravim se kao da razmisljam i da u sebi rastem. Cinim to dosta uverljivo. Dok imitiram drvece, neko sa strane, neupucen, stvarno bi pomislio da sam pustio korenje. Razlistavam se sluhom. Zagrljajima. Disanjem. Cak se i ptice prevare, pa mi slete u kosu i gnezde mi se na ramenu. Pravim se da sam trom sanjar. Nespretan penjac. Spor saputnik. Pravim se da mi je tesko da se savijam preko belih ostrica realnog. Pravim se da mi nedostaje hitrina iznenadnog skracivanja u tacku i produzetka u nedogled... Ja ne upoznajem svet, vec ga samo prepoznajem. Ne idem da ga otkrivam, nego da ga se prisetim, kao nekakve svoje daleke uspomene. Jer mnogo puta sam bio gde nisam jos koracao. I mnogo puta sam ziveo u onom sto jos ne poznajem. I mnogo puta sam grlio to sto ce tek biti oblici. Zato izgledam izgubljen i neprestano se osvrcem. A u sebi se smeskam. Jer, ako niste znali, svet je cudesna igracka. Moze li se izgubiti neko u nekakvom vremenu i nekakvom prostoru, ako u sebi nosi sva vremena i prostore?... Smeta mi krov da sanjam. Smeta mi nebo da verujem... ~ Miroslav Anti, #NFDB
490:-aaa! siz demek gerçekten de korkağın tekisiniz, ferdinand! bir lağım faresi kadar tiksindiricisiniz…
- öyle büsbütün korkağım, lola, savaşı ve içinde ne varsa hepsini reddediyorum… ben savaş var diye üzülmüyorum… ben kaderime razı olmuyorum… ben bu konuda sızlanıp durmuyorum… onu olduğu gibi reddediyorum, içindeki insanlarla birlikte, onlarla, onunla hiçbir alışverişim olsun istemiyorum. isterlerse dokuz yüz doksan beş milyon kişi olsunlar ve ben tek başıma kalayım, yine de haksız olan onlar, lola, haklı olan da benim, çünkü ne istediğini bilen bir tek ben varım: ben artık ölmek istemiyorum.
- ama savaşı reddetmek olanaksız ferdinand! vatan tehlikedeyken savaşı reddetmek için ya deli ya da korkak olmak gerek…
- o zaman da yaşasın deliler ve korkaklar! ya da daha doğrusu bir tek deliler ve korkaklar yaşayabilecek! örneğin yüz yıl savaşları sırasında ölen askerlerden bir tanesinin bile adını hatırlıyor musun, lola?… bu isimlerden bir tanesini bile öğrenmeyi denediniz mi hiç?… hayır değil mi?… asla denemediniz? onlar sizin gözünüzde şu önümüzdeki herhangi bir eşyanın sıradan bir atom zerreciği kadar adsız, önemsiz, hatta daha bile meçhul, sabahki dışkınızdan bile değersiz… gördüğünüz gibi, lola, boşuna ölmüşler! bir hiç uğruna ölmüş o salaklar! iddia ediyorum! kanıtı ortada! tek değerli şey yaşamdır. bahse girerim ki on bin yıl sonra, bize ne kadar mükemmel görünürse görünsün, bu savaş tamamen unutulmuş olacak… olsa olsa bir avuç malumatfuruş, bu savaş ve onu süsleyen belli başlı katliamların kesin tarihi konusunda sağda solda kapışırlar, o kadar… insanların birkaç yüzyıl, birkaç yıl, hatta birkaç saat mesafeden birbirleri hakkından anımsanmaya değer buldukları biricik şey budur… ben geleceğe inanıyorum lola… ~ Louis Ferdinand C line,#NFDB
491:Hacettepe Üniversitesi öğretim üyelerinden Perihan (Oray) Yunt, Konya yöresinde köy kadınlarıyla yaptığı anket çalışmasında ortaya çıkan bir iletişim sorununu aşağıda dile getiriyor: --1970 yılında, Konya yöresinin GEZİCİ KADIN KURSU'nun etkinlik gösterdiği köylerinde ve böyle bir kursun hiç uğramadığı yerlerde, sosyal yaşamda farklılıklar olup olmadığı konusunda bir ön araştırma yapıyorduk. Anketimizde --Kaç günde bir yıkanırsın?-- diye bir soru da yer almıştı. Anket sadece kadınlara uygulanmaktaydı. Kursun yapıldığı ve yapılmadığı yedişer köy alarak toplam on dört köyde, örnekleme yoluyla seçtiğimiz bir grup köy kadınına sorular soruyorduk. En son köyde, kadınlardan birisi beni, oldukça fakir bir aileye ait olduğu anlaşılan, tahta basamakları kırık dökük bir eve götürdü. Evin kadınının yüzü mutsuzluk izleri taşıyordu. Anketimizdeki soruyu bu kadına da sordum: --Kaç günde bir yıkanırsınız?-- Kadın cevap vermedi, anlamsızca yüzüme baktı. Bana kılavuzluk eden kadın hemen atıldı ve acımalı bir sesle, --Gocası sakattır, ayda bir yıkansa ne nimet,-- dedi. O anda kafamda şimşek çaktı ve ancak o zaman, bu soruyu sorduğumda öteki kadınların biraz mahçup, yarı mütebessim verdikleri --Haftada bir gün, haftada iki, üç gün,-- gibi cevapların anlamını farkettim. Ayrıca, uğradığımız köyleri, bizden önce, doğum kontrolüne ilişkin araştırma yapan bir ekibin dolaşmış olduğunu da sonradan öğrendim. Aradan bir süre geçti. Olayı, Konyalı bir arkadaşıma anlattım. Arkadaşım, --O biçimde değil, 'Çoluk çocuk kaç günde bir yıkanır, çamaşır yıkarsınız?' diye sormanız gerekirdi,-- dedi» (Yunt, 1978). ~ Anonymous, #NFDB
492:Mezun olur olmaz bir arkadaşım okul kitapları üzerine çalışan bir basımevinde editörlük işi bulmamı sağladı. Saçımı kestirdim, ayakkabılarımı cilaladım ve bir takım elbise aldım. Şirket gibi bir yer değildi aslında ama edebiyat mezunlarının az olması ve uzaklarda yaşamaları dolayısıyla, rezil notlarımı ve iş çevremin olmamasını da göz önünde bulundurarak elimdekiyle yetinmek zorunda kaldım.
İş çok bunaltıcıydı. Çalışmak için fena bir yer değildi ama ders kitaplarındaki yanlışları düzeltmek günümü bir nebze olsun renklendirmiyordu. İlk zamanlar şöyle düşündüm: Tamam, elimden geleni yapacağım, belki dişe dokunur bir şeyler elde ederim; ilk altı ay olabildiğince sıkı çalıştım. Bir işe her şeyini ver ve iyi şeyler olsun, değil mi? Ama pes ettim. Ne derseniz deyin, bu iş bana göre değildi. Sanki ölümüm uzaktan beni izliyor gibi hissediyordum. Emekliliğime daha otuz üç yıl vardı, her geçen gün bir masaya daha fazla zincirlenerek, sayfa düzenini, yanlışları kontrol ederek, satırları sayarak geçecek otuz üç yıl. Muhtemelen güzel bir kızla evlenir birkaç çocuk yapar yılda iki kere primimi alır sıkıla sıkıla otururdum. Bir keresinde İzumi'nin söylediği şeyleri hatırladım. "Büyüdüğünde mükemmel bir insan olacağını biliyorum. Sen özel birisin." Özel biri mi dedin İzumi? Unut gitsin. Zaten artık sen de anlamışsındır. Aman, cehennemin dibi, herkes hata yapar.
Bana verilen işi mekanik olarak yapıyor ve kalan zamanımı kitap okuyarak veya müzik dinleyerek geçiriyordum. Çalışmanın sadece sıkıcı bir zorunluluk olduğuna karar verdim ve çalışmadığım zamanlarda en iyi şekilde vakit geçirip kendi başıma eğleniyordum. Ama insanlarla iyi anlaşamadığımdan değil. Okul arkadaşlarımı yakından tanımak için çaba göstermiyordum. Boş zamanlarımı kendime ayırmaya karar vermiştim. ~ Haruki Murakami,#NFDB
493:Kada tako razmišljamo mi zapravo posmatramo sopstvenu ljudskost kakva ona jeste. Mi
je ne doživljavamo više na ličnom planu, niti bilo koga krivimo zato što stvari nisu
upravo onakve kako bismo voleli ili želeli. Stvari su takve kakve jesu i mi smo takvi
kakvi jesmo. Možete se zapitati zašto ne možemo svi da budemo potpuno isti – sa istom
ljutnjom, istom pohlepom i istim neznanjem; bez svih tih varijacija i promena. Meñutim,
iako možete ljudsko iskustvo da analizirate sve do osnovnih stvari, svako od nas ima i
sopstvenu kammu da se nosi sa njom – sopstvene opsesije i sklonosti, koje su uvek
drugačije po kvalitetu i kvantitetu u odnosu na tuñe.
Zašto svi mi ne možemo da budemo potpuno jednaki, da imamo sve isto i svi isto
izgledamo – da smo jedno androgino biće? U takvom svetu ništa ne bi bilo nefer, ne bi
bile dopuštene razlike, sve bi bilo apsolutno savršeno i ne bi bilo mogućnosti za
nejednakost. Ako ako prepoznajemo dhammu, vidimo da u uslovljenom svetu nijedne
dve stvari nisu identične. Sve su različite, beskrajno drugačije i da se stalno menjaju, i što
se više upinjemo da situaciju uskladimo sa svojim idejama sve smo više frustrirani.
Nastojimo da jedni druge oblikujemo i da društvo prilagodimo prema tome kako
verujemo da bi stvari trebalo da izgledaju, ali uvek završimo sa frustracijom. Ako
razmišljamo, uviñamo: "Stvari su onakve kakve jesu." , stvari su onakve kakve treba da
budu – one jedino takve mogu biti.Ali to nije fatalističko ili negativno razmišljanje. To
nije stav: "Stvari su takve i ja tu ništa ne mogu učiniti." To je, naprotiv, veoma pozitivan
odgovor kroz prihvatanje toka života onakvog kakav jeste. Čak i kada ne teče u smeru
koji želimo, u stanju smo da ga prihvatimo i učimo na osnovu njega. ~ Ajahn Sumedho,#NFDB
494:Niko ne pali svetiljku da bi je sakrio iza vrata: svrha svetlosti je da osvetli prostor oko sebe, da otvori oči, da pokaže lepote i krasote u svojoj okolini.
Niko ne prinosi na žrtvu ono najdragocenije što ima: ljubav.
Niko ne prepušta svoje snove u ruke onima koji mogu da ih unište.
Svako ko slučajno otkrije u sebi neki dar i usudi se da govori o svojim sposobnostima, počinje da pobuđuje podozrenje.
Ako postoji neka uteha u tragediji gubitka osobe koju smo toliko silno voleli, to je ona uvek neophodna nada da je možda i bolje što se tako dogodilo.
... nalazim se na bojnom polju otkako sam se rodila, a još sam živa i ne treba mi niko da me štiti.
Potpuno se prepustiti ljubavi, bila ona božanska ili ljudska, znači odreći se svega - uključujući i vlastitu dobrobit, ili sposobnost donošenja odluka. Znači voleti u najdubljem smislu te reči. U suštini, mi i ne želimo da budemo spaseni na način koji je Bog izabrao da nas iskupi, želimo da očuvamo potpunu kontrolu nad svakim korakom, da imamo punu svest o svojim odlukama, da budemo kadri da izaberemo predmet svoje odanosti.
S ljubavlju nije tako - ona dođe, nastani se u nama, i počinje da upravlja svime. Samo vrlo snažne duše pristaju da joj se predaju...
Muzika nije samo nešto što nas teši, ili zabavlja, već mnogo više od toga - jedna ideologija. Ljude možete prepoznati po vrsti muzike koju slušaju.
Zato što sam naučila da patim u tišini otkad znam za sebe...
Zato se radije mirim sa svojom samoćom: ako u ovom trenutku pokušam od nje da pobegnem, nikad više neću naći partnera. Ako je prihvatim, umesto da se borim protiv nje, možda će se stvari promeniti. Videla sam da je samoća jača kad pokušavamo da joj se suprotstavimo, ali postaje slaba kad na nju jednostavno ne obraćamo pažnju. ~ Paulo Coelho,#NFDB
495:Nismo slepi prema činjenici da taj pokušaj donekle protivureči ili izgleda da protivureči zakonima i običajima koji vladaju u duhovnom životu. Jer jedno od vrhovnih načela našeg vrhovnog života je upravo gašenje individualnoga, po mogućstvu potpuno svrstavanje pojedinaca u hijerarhiju vaspitne vlasti i nauka."
"Savršena muzika ima svoje uzroke. Ona postaje iz ravnoteže. Ravnoteža postaje iz pravoga, pravo postaje iz smisla sveta. Otuda se o muzici može govoriti samo sa čovekom koji je spoznao smisao sveta.
Muzika počiva na harmoniji između neba i zemlje, na saglasnosti tmine i svetlosti."
"VERUJEM DA JOŠ NIKADA NISAM VIDEO KOLIKO JE LEP. AH, DA, TO MOŽDA DOLAZI OTUDA ŠTO GA PRVI PUT VIDIM KAO NEŠTO ŠTO MORAM NAPUSTITI I OD ČEGA SE MORAM OPROSTITI."
"Svaki od nas je samo čovek, samo pokušaj, uzgrednik. Ali on treba da bude na putu ka savršenom, treba da teži ka središtu, ne ka periferiji. Zapamti: čovek može da bude strogi logičar ili gramatičar, a pritom pun fantazije i muzike. Može se biti muzičar ili igrač staklenih perli, a pri tom sav odan zakonu i poretku. Čovek kakvog mi zamišljamo i želimo, kakav treba da postane prema našem cilju, mogao bi svakog dana svoju nauku ili umetnost zameniti svakom drugom. Iz njega bi u igri staklenih perli obasjavala najkristalnija logika, a u gramatici najstvaralačkija fantazija."
"Onaj ko se više penje i dobija veće zadatke, ne biva slobodniji - on je uvek samo odgovorniji."
"Odricanje od sadašnjice i sutrašnjice u korist savršenog, ali prošlog, to je bila uzvišena vrsta bekstva."
"Nikada nemoj ostavljati utisak kao da radiš, imaj vremena za svakoga ko želi s tobom da razgovara."
"TAKO TO BIVA KAD ČOVEK SVOJU SPOSOBNOST DA VOLI SAKUPI NA JEDAN JEDINI PREDMET. S NJEGOVIM GUBITKOM RUŠI SE SVE, A ČOVEK OSTAJE SAM U RUŠEVINAMA. ~ Hermann Hesse,#NFDB
496:Gde postoje arogancija, obmana ili samopotcenjivanje – gde god da su – istražujte ih;
osluškujte to unutrašnje: "Ja sam..." Budite svesni i posmatrajte taj prostor pre nego što
počnete da razmišljate, samu misao i prostor koji ostaje posle nje. Zadržite svoju pažnju
na toj praznini na kraju i vidite koliko dugo možete svoju pažnju da zadržite na njoj.
Vidite možete li da čujete nekakav zvonki zvuk, zvuk tišine, primordijalni zvuk. Kada
svoju pažnju usmerite na to, možete razmisliti: "Postoji li ikakvo osećanje 'ja'?" Uviñate
da kada ste zaista prazni – kada je u vama samo jasnoća, budnost i pažnja – ne postoji
"ja". Ne postoji taj osećaj "ja" i "moje". Tako, boravim u tom stanju ispražnjenosti i
kontempliram dhammu: pomislim, "Ovo je samo ono što jeste. Ovo telo ovde je upravo
takvo." Bilo da mu dam neko ime ili ne, ali u ovom trenutku ono je baš takvo. Ono nije
Sumedho!
U toj praznini ne postoji budistički monah. "Budistički monah" je samo konvencija, koja
odgovara vremenu i mestu. Kada vas ljudi hvale i kažu: "Ah, izvanredno!", znate da neko
hvali, ali ne doživljavate to lično. Znate da tu tog budističkog monaha nema; postoji samo
Takvost. Ono što jeste. Ukoliko želim da je Amaravati uspešno mesto i to se i dogodi, ja
sam srećan. Ali ako sve propadne, niko za njega nije zainteresovan, ne možemo da
platimo račun za struju i sve propada – neuspeh! Ali, u stvari, Amaravati ne postoji. Ta
ideja o osobi koja je budistički monah ili o mestu zvanom Amaravati – to su samo
konvencije, ne krajnja realnost. Upravo sada to je tako, baš onako kako bi trebalo da
bude. Ne nosimo teret jednog takvog mesta na svojim plećima, jer ga vidimo onakvog
kakvo jeste i nema osobe koja bi bila u to uključena. Hoće li ono biti uspešno ili ne više
nije važno. ~ Ajahn Sumedho,#NFDB
497:Htio bih prirediti jednu zbilja lošu zabavu. Ozbiljno. Da priredimo zabavu gdje se ljudi svađaju i zavode i gdje odlaze kući uvrijeđeni i gdje žene ostaju mrtve pijane u cabinet de toilette. Samo čekaj da vidiš.
Vratio se u kućicu i Nicole je shvatila kako ga je obuzelo jedno od njegovih najkarekterističnijih raspoloženja, uzbuđenje koje sve druge povlači za sobom, i za kojim neminovno slijedi njegov vlastiti oblik melankolije koju on nikad nije pokazivao, ali koju je ona naslućivala. Ovo uzbuđenje oko stvari razvijalo bi se do intenziteta koji je u potpunom nerazmjeru s njihovom važnošću, i razbuktavalo bi u njemu zbilja izvanrednu virtuoznost u postupanju s ljudima. Osim kod nekih duhom okorjelih i vječno sumnjičavih ljudi, imao je moć da izazove zanesenu i nekritičnu ljubav. Do reakcije bi došlo kad bi shvatio koliko je u svemu tome bilo rasipnosti i razmetanja. Katkada bi se preneraženo osvrnuo na prave sajmove osjećaja, koje je priređivao, kao što kakav general gleda na masakr koji je zapovijedio samo da bi zadovoljio bezličnu krvoločnost.
Ali biti, makar i kratko, uključen u svijet Dicka Divera značilo je osobit doživljaj: ljudi su vjerovali da on o njima ima posebno i drukčije mišljenje, da prepoznaje ponosnu jedinstvenost njihovih sudbina, zakopanu pod kompromisima brojnih godina. Svakog bi čovjeka brzo osvojio tankoćutnim obzirom i uljudnošću koja se iskazivala tako hitro i intuitivno, da se mogla primijetiti jedino po svom djelovanju. Tada bi, bez upozorenja, da prvi cvat odnosa ne uvene, on otvarao vrata u svoj zabavni svijet. Sve dok su ga oni u potpunosti prihvaćali, brinuo se za njihovo zadovoljstvo i sreću, ali na prvi plamičak sumnje u sveobuhvatnost tog svijeta on bi im na očigled ishlapio, ostavljajući za sobom tek jedva priopćivu uspomenu na ono što je govorio ili radio. ~ F Scott Fitzgerald,#NFDB
498:1. Z trupu rychlovlaku na Eoranské stanici se vynořily pouze tři postavy. Dvě z nich se ztratily v okolní temnotě ještě dřív, než signální světla posledního vagónu zmizela za náspem. Podporučík Wilf Brim zůstal na nástupišti sám. Několikrát se nadechl štiplavého, ozónem prosyceného vzduchu tak, až se zachvěl. Pootočil knoflíkem na vnitřní regulaci teploty kombinézy směrem k rudému trojúhelníku, rozhlédl se po nástupišti a pomalu začal sestupovat po kluzkých schodech. V tu chvíli se mu zdál celý Vesmír nesmírně chladný a skličující. Zaposlouchal se do dunění větru, který se lámal o hranaté objekty stanice. Pod nohama mu křupal zmrzlý sníh a led. Opatrně se vyhýbal zledovatělým kalužím a mířil k siluetě strážní budky. Celou tu dobu za sebou vláčel cestovní zavazadlo. Vlastně mu jenom udával směr, proto- že mělo svůj vlastní pohon. Ovšem jeho prostý původ ani tato vymoženost nezakryla. Hodlal se vklínit mezi privilegovanou elitu Imperiální Flotily, neboť reformní výnos Lorda Sira Beorna Wyrooda z Admirality už umožňoval uplatnit svůj talent i kadetům z přidružených kolonií Impéria. Předcházelo tomu šest let ostrých výměn názorů a téměř propuknutí vzpoury. Prudký poryv větru přinutil Brima přitáhnout si límec svého kabá- tu těsně ke krku. Očima přelétl horizont, kde nastávající ranní rozbřesk odhaloval siluety nízkých, hranatých budov - svět vesmírných lodí, obrovských lodních jeřábů, čnících vysoko k bezhvězdnému nebi. Nad růžovými gravitačními bazény se tu tiše vznášela rozmanitá vesmírná plavidla, zatímco jiná svými obrysy zakrývala obrovská skladiště a doky. Daleko na obzoru dominovaly obloze ohromující tvary válečných křižníků. Brim se sám pro sebe usmál. Tohle byla jeho jedinečná příležitost - ještě žádnému Carescrianovi se nepodařilo dostat až sem. Z oblohy teď začaly padat vločky sněhu - nejdříve ojediněle, po-Bill Baldwin - NAVIGÁTOR 2 ~ Anonymous, #NFDB
499:Što za "mislio sum" kažemo "računjao sum"? A za "mislim" - "špekuliram"? Kad nešto nećemo, što kažemo "nemam računj", a kad nam je po volji, "ijde mi u račun"? Zašto, koji su u međusobici, ne hvataju jedan drugoga za gušu, već "svodi računje"? A koji su u čemu sporazumnji "isti računj imaju". Kad izgrešiš, veliš "nisum rašunj vodila", a mrziš li ikoga, "imaš sa njim stare računje". Na "dobro došao", odgovaramo "bolje te našao". A zašto, gospođo? Koce? Zar se misli da je sreća što od prošli susret nisum ukradenj? Veli se i - uzeti što zdravo za gotofo. Zašto baš u z e t i? Uzeti za reč. Za ozbiljno. Uzimanje i davanje je trampa, kiria. Trgofačka rabota. Gotofo dojde od gotofinu. Glafa od glavnjicu. Bašta od baštinju. Hodati od prihoda. Dafanje od prodafanja. Pa nama čak i Bog od bogatstva potiče. Kađ ko nasledi vrljine i dukate, isto se kaže. Pretrpeo sam veliki gubitak i kad mi otac umre i kad mi špekulacija omane. Potonjuo je i onaj što se u more udafio i onaj što je na Berzi izgubio. Trg, razume se, od trgofine dolazi. Ne dolazi od crkve, iako je ona na trgu. Kad je što lepo, kažemo da je za “auzlog”. Odmah, dakle, na pazar iznosimo. Ceniti koga ili šta iz “cenje” proističe. Od cenju se rađa i ucenja i ocenja. Mada, ne znajem zašto, po školjama dele svedočanstva, a ne cenjovnike.... Ti telis perisotero? – Što ti treba, gospođo? Svuda trgofina vlada. Čak i u očima. Inače se u poredbama ne bi isključivo rudama, mineraljima i drugom trgofačkom robom služili. Jedan nam čovek zlatanj kao ducat, drugi težak ko oljovo, treći mekanj kao pamvuk, četvrti glupav ko daska, peti tvrd kao kamenj. Oči nam safari, usne koraljne, zubi biserni, kosa svilena, koža – somot i kadifa. Kod nas se nešto sija kao dijamanjat. Ne sija se kao božje noforođenče. Pa nam se, kad pomremo, ni duše za grehove ne propituju, već se kao maloprodajna roba na kanjtar mere... ~ Borislav Peki, #NFDB
500:Bölmenin öbür yanından çalar saatin, birinin son nefesini andıran hırıltılı sesi duyuldu. Tabii olmayan bu uzun hırıltıyı yere bir şey devrilince çıkan sesi andıran tiz, gayet çirkin sesler takip etti. Saat ikiyi çalmıştı. Birden kendime geldim; zaten derin uyumuyor, biraz kestiriyordum.
Kocaman bir elbise dolabı, şuraya buraya dağılmış şapka, elbise kutuları, bir sürü paçavralar, elbise parçaları, dar, basık, karanlık odayı tıka basa doldurmuştu. Odanın bir ucunda, masanın üstünde duran mum parçası tükenmek üzereydi. Zaman zaman hafifçe parlayıveriyordu. Birkaç dakika sonra ortalık tam bir karanlığa gömülecekti.
Ayılmam güç olmadı; her şey birdenbire, kolaylıkla, saldırmak için fırsat kolluyormuş gibi kafama hücum ediverdi. Zaten ondan önce de zihnimin bir köşesinde, bir türlü silemediğim, uykulu hayallerimin etrafında dolaştığı sabit bir nokta vardı sanki: İşin tuhafı, uyandıktan sonra o gün başıma gelenlerin hepsini, uzun süre önce, çoktan olup bitmiş şeyler gibi hatırladım.
Kafam iyice sersem gibiydi. Sanki kafamın üstümde bir şey uçarak bana çarpıyor, kışkırtıyor, rahatsız ediyordu. İçimde yine sıkıntı ve hırs kabarıyor, taşacak yol arıyordu. Birdenbire yanımda beni merak ve ısrarla inceleyen bir çift göz gördüm. Bakışı soğuk, kayıtsız, gamlı, tamamıyla yabancıydı ve insana ağırlık veriyordu.
Kafamda kasvetli bir düşünce beliriverdi ve tıpkı rutubetli, havasız yeraltına inerken duyduğum sıkıcı duyguyu andıran berbat bir duygu vücuduma yayıldı. Kara gözlerin beni ancak şimdi incelemeye başlaması hiç de tabii değildi. Bu mahlûkla iki saat içinde tek kelime konuşmadığımı, buna hiç lüzum görmediğimi hatırladım; hatta demin bu halden hoşlanmıştım bile. O anda, aşkın olmadığı yerde olanca kabalığı ve hayasızlığıyla başlayan fuhşun manasızlığını ve örümcek misali iğrenç bir şey olduğunu apaçık görebiliyordum. ~ Fyodor Dostoyevsky,#NFDB
501:Jedan kraj pokrivača zadignut je i tvori oblik istostraničnog trokuta. Lanena je plahta zategnuta poput kose na ženi koja nosi visoko podignutu pundu. Na Erikinu jastuku leži čokoladica u staniolu u obliku potkovice, preostala od Nove godine. Malo slatko iznenađenje majka miče s jastuka jer nekako mora kazniti Eriku. Na noćnom ormariću, pored svjetiljke, knjiga je koju Erika upravo čita. Iz knjige viri znak kojim obilježava mjesto gdje je stala i koji je kao dijete ukrasila svojim crtežima. Pored knjige je čaša s vodom za slučaj da Erika noću ožedni, jer majka ipak ne želi pretjerivati u kažnjavanju. Dobroćudna majka mijenja vodu u čaši kako bi voda bila što hladnija i svježija, bez mjehurića kao znaka da je ustajala i bljutava. Na svojoj strani bračnog kreveta majka ne poduzima tolike mjere opreza. Ipak je dovoljno obzirna da umjetno zubalo radi čišćenja vadi tek rano ujutro. I odmah ga stavlja natrag! Padne li noću Eriki na pamet bilo kakva želja, ona će biti ispunjena, ukoliko to ovisi o vanjskim okolnostima. No najskrivenije želje neka radije zadrži za sebe, ta zar joj nije u majčinu domu i toplo i ugodno?! Za svaki slučaj majka pored knjige stavlja veliku zelenu jabuku pa je izbor hrane pokraj jastuka doista velik. Razrezanu haljinu kao mačka mlade nosi čas ovamo, čas onamo. Na kraju je stavlja na posve novo mjesto, gdje se blistavi komad odjeće najboije vidi. Djelo majčina razaranja, koje je na kraju krajeva osobno skrivila, kći treba ugledati čim kroči kroz vrata. Sve skupa ipak ne smije biti preupadljivo. Gospođa Kohut naposljetku rasprostire ostatke haljine na ležaljku iz koje Erika obično gleda televiziju, pažljivo, kao da će Erika haljinu odmah odjenuti za koncertni nastup. Mora pripaziti da haljina zadrži kakav-takav oblik. Komadiće koji su ostali od rukava različito je posložila. Djelo svog nekažnjenog razaranja želi svima jasno pokazan. ~ Elfriede Jelinek, #NFDB
502:Voli li nekada divlja, a sada dresirana cirkuska životinja svoga krotitelja? Možda da, a možda i ne. Činjenica je da su jedno drugom potrebni. Krotitelj treba životinju da bi se, dok pod snažnim svjetlom reflektora i bježeći od kreštava tuša životinja izvodi svoje umjetničke točke, napuhnuo poput goleme kreketuše, a životinja treba krotitelja da bi u općem kaosu, koji je uvijek nanovo zasljepljuje, vidjela pred sobom neku čvrstu točku. Životinja mora znati što je gore, a što dolje, inače bi joj se svijet začas okrenuo naglavce. Bez trenera bi u slobodnom padu tresnula s visokog postolja i počela bezglavo trčati arenom te, ne pogledavši rekvizite koje joj pokazuju, nastavila gristi, grepsti i jesti sve što joj se nade na putu. Ovako je uvijek prisutan netko tko će joj reći što je uopće jestivo. Ponekad, prije negoli je daju životinji, hranu ižvaču ili je razrežu na komadiće. Tako životinja ne zna što je to iscrpljujuća potraga za hranom. A i avantura u džungli. Ali leopard iz džungle zna što je za njega dobro i što može pojesti: antilopu ili bijelog lovca koji nije pazio. Danju životinja vodi spokojan život, prisjećajući se točaka koje navečer mora izvesti, kada skače kroz plamene obruče, penje se na taburete, raljama nježno obuhvaća nečiji vrat, pleše sama ili s drugim životinjama, onima koje bi u slobodnom lovištu za svaki slučaj vodili na lancu ili onima pred kojima bi se, kada bi imala dovoljno vremena, odmah povukla. Na glavi i na leđima nosi nekakav majmunski komad odjeće, kakav možete vidjeti gdje jaše na konjima koje ukrašavaju kožnatim prekrivačima! A njen gospodar, krotitelj, pucketa bičem! Hvali je i kažnjava, ovisno o okolnostima. I ovisno o tomu što je životinja zaslužila. Ni najlukavijem krotitelju dosada ipak još nije palo na pamet da leopardu ili lavici gurne violinu u ruke. Najperverznije što je ljudsko biće dosada smislilo, ali i vidjelo, medo je na biciklu. ~ Elfriede Jelinek, #NFDB
503:Ljudske predstave o Zemlji, čak i posle mirenja sa solarnom teorijom, nepopravivo su pompezne. Ljudske predstave o kosmosu neizlečivo antropocentrične. Koliko su, u međuvremenu, istinite? Da li je, uistinu, jedino čoveku, s njegovom besmrtnom dušom, dato i pravo da eksperimentiše s drugim živim bićima? Da li uistinu, jedino on može, sme, ume svoje istine saznavati putem patnje, nesreće, umiranja drugih? Jedino on u tzv. laboratorijama imati krvave žrtvenike svoje žeđi za saznavanjem. Zar i čovekova Zemlja ne bi mogla biti tek nečija laboratorija, ljudi nečije eksperimentalne životinje, na kojima neka napredna civilizacija s humanom ravnodušnošću prema životu, testira svoje intergalaktičke insekticide, a visokosisarska ih populacija ovde dole u agoniji doživljava kao sve strašnije bolesti. Naravno da bi to Zemlja mogla biti. Da bi ljudi to mogli biti. Jer, što je u Sunčevom sistemu čovek, u drugom može biti insekt. Insekt progonjen ovde, može biti gospodarska rasa negde drugde. Ekologija ne poznaje univerzalno prvenstvo, a biologija nikome ne priznaje pravo da večno bude u vrhu života. To bi na razuman način objasnilo uništavajuće epidemije, tumačene dosad spontanostima nepoznatog mehanizma. I Mojsijeve biblijske pošasti, i Crnu smrt, kugu od 1347, koja je do 1350, samo za tri godine eksperimentisanja bacilom Pasteurella Pestis, odnela trećinu Evropljana, četrdesetak miliona ljudskih zamoraca, podleglih ekstrasteralnoj inokulaciji španskom influencom ranih dvadesetih ovog stoleća, laboratorijsku regularnost kineskih epidemija, vulkanske provale smrtonosnih infekcija među kičmenjacima, pa, zašto ne, i tri bolesnice na aerodromu Heathrow. Jasne bi postale propasti Atlantisa, drevnih mediteranskih civilizacija. Astečke imperije i s naučnom preciznošću mogli bi se predvideti završeci savremenih kultura, kao što se u minut može predskazati sudbina laboratorijskih životinja koje su nadživele eksperimentalnu svrhu. ~ Borislav Peki, #NFDB
504:MOŽDA SPAVA
Zaboravio sam jutros pesmu jednu ja.
Pesmu jednu u snu što sam svu noć slušao:
Da je čujem uzalud sam danas kušao,
Kao da je pesma bila sreća moja sva.
Zaboravio sam jutros pesmu jednu ja.
U snu svome nisam znao za buđenja moć,
I da zemlji treba sunca, jutra i zore;
Da u danu gube zvezde bele odore;
Bledi mesec da se kreće u umrlu noć.
U snu svome nisam znao za buđenja moć.
Ja sad jedva mogu znati da imadoh san.
I u njemu oči neke, nebo nečije,
Neko lice ne znam kakvo,možda dečije,
Staru pesmu,stare zvezde, neki stari dan,
Ja sad jedva mogu znati da imadoh san.
Ne sećam se ničeg više, ni očiju tih:
Kao da je san mi ceo bio od pene,
Il' te oči da su moja duša van mene;
Ni arije, ni sveg drugog, što ja noćas snih:
Ne sećam se ničeg više, ni očiju tih.
Ali slutim, a slutiti još jedino znam.
Ja sad slutim za te oči da su baš one
Što me čudno po životu vode i gone:
U snu dođu da me vide šta li radim sam.
Ali slutim, a slutiti još jedino znam.
Da me vide, dođu oči, i ja vidim tad
I te oči, i tu ljubav, i taj put sreće;
Njene oči, njeno lice, njeno proleće
U snu vidim, ali ne znam što ne vidim sad.
Da me vide, dođu oči, i ja vidim tad;
Njenu glavu s krunom kose i u kosi cvet,
I njen pogled što me gleda kao iz cveća,
Što me gleda, što mi kaže da me oseća,
Što mi brižno pruža odmor i nežnosti svet,
Njenu glavu s krunom kose i u kosi cvet.
Ja sad nemam svoju dragu, i njen ne znam glas;
Ne znam mesto na kom živi ili počiva;
Ne znam zašto nju i san mi java pokriva;
Možda spava, i grob tužno neguje joj stas,
Ja sad nemam svoju dragu, i njen ne znam glas.
Možda spava sa očima izvan svakog zla,
Izvan stvari, iluzija, izvan života,
I s njom spava, neviđena, njena lepota;
Možda živi i doći će posle ovog sna.
Možda spava sa očima izvan svakog zla. ~ Vladislav Petkovi Dis,#NFDB
505:Latince kökenli bütün dillerde merhamet, şefkat anlamına gelen compassion, 'ile' anlamına gelen ön ekle (com-) 'acı çekmek' anlamına gelen kökün (geç dönem Latincesinde passio) birleşmesinden türetilir. Başka dillerde ise -Çekçe, Lehçe, Almanca ve İsveççe; örneğin- aynı sözcük yukarıdakinin eşdeğerlisi bir ön ekle onun ardına getirilmiş, 'duygu' anlamına gelen bir sözcüğün birleşmesiyle oluşturulur. (Çekçede soucit; Lehçede wspol-czucie; Almancada mit-gefühl; İsveççede medkansla.) Latince kökenli dillerde compassion şu anlama gelir: Başkaları acı çekerken insan hiçbir şey olmuyormuş gibi durup seyredemez, ya da yüreklerimiz acı çekenlerin yanındadır. Aşağı yukarı aynı sözcük anlamını taşıyan pity (acıma) Fransızcada pitie; İtalyancada pieta; vb.-, acı çekenin acısına adeta lütfedermişçesine eğildiğimizi ima eder. "Bir kadına acımak" bizim ondan daha iyi bir durumda olduğumuz, onun düzeyine indiğimiz, gönül indirdiğimiz anlamına gelir. "Compassion" sözcüğünün genellikle kuşku uyandırması da bu yüzdendir işte; aşkla uzaktan yakından ilgisi olmayan, ikinci sınıf, değersiz kabul edilen bir duyguyu anlatmaya yarar bu sözcük. Birisine merhamet duyarak sevmek gerçekten sevmek değildir. "Compassion" sözcüğünü 'acı çekmek' kökünden değil de 'duygu' kökünden türeten dillerde sözcük aşağı yukarı aynı anlama gelir ama, kötü ya da değersiz bir duyguyu anlattığı kolay kolay söylenemez. Sözcüğün etimolojisinin gizli gücü bu sözcüğü başka türlü bir ışığa boğar ve ona daha geniş bir anlam kazandırır; merhamet (bu dillerde ortaklaşa-duygu) duymak sadece başkasının başına gelen talihsizliklere katlanabilmek değil, her türlü duygu yoğunluğunu -sevinç, kaygı, mutluluk, acı- onunla paylaşabilmek anlamına gelir. Bu çeşit merhamet (soucit, wspolczucie, mitgefühl, medkansla anlamında) duygusal düşgücünün ulaşabileceği en uç noktaya, duygu ve heyecanlar arasındaki telepati sanatına işaret eder böylelikle. Duygular hiyerarşisinde benzersiz bir tektir demek ki. ~ Anonymous, #NFDB
506:Konrad Lorenz: Takozvano zlo (prirodoslovni korijeni agresivnosti)
Navika, obred, čarolija
Novonastala motorika ritualiziranog obrasca ponašanja i te kako ima karakter samostalne instinktivne kretnje, a poticajna situacija koja je najvećim dijelom određena odgovorom pripadnika vrste, poprima obilježja konačne situacije koja zadovoljava nagone. Drugim riječima, niz radnji koji je izvorno služio drugim objektivnim i subjektivnim svrhama postaje sam sebi svrha, kao što je postao autonoman obred.
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Navika je važan zajednički element koji dijeli jednostavne živoinjske tradicije i čovjekova najviša kulturna dostignuća. Ona sa svojim trajnim zadržavanjem znanja stečenog ponašanjem ima sličnu ulogu kao i nasljedna masa kod evolucijski nastalog obreda.
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Posve je ispravno i legitimno da ponašanje kojem su nas naučili naši roditelji smatramo “dobrim”, te da društvene norme i obrede koji su nam dani tradicijom i kulturnom predajom, držimo svetima. No, moramo se svom snagom odgovornog razuma čuvati da popustimo prirodnoj sklonosti da društvene obrede i norme drugih kultura smatramo manje vrijednima. Tamna strana pseudo-specijacije jest prijeteća opasnost da članove prividnih vrsta više ne gledamo kao ljude, što mnoga primitivna plemena čine; u njihovim je jezicima riječ za vlastito pleme sinonim za “čovjeka”. S njihova stanovišta ne radi se o pravom kanibalizmu kad pojedu poginule ratnike nekog neprijateljskog plemena. Moralna posljedica prirodne povijesti pseudo-specijacije jest da moramo naučiti tolerirati drugekulture, odbaciti našu vlastitu kulturnu inacionalnu aroganciju te da moramo sami sebi razjasniti da društvene norme i obredi drugih kultura, čiji su članovi vjerni svojoj kulturi kao i mi svojoj, imaju isto pravo biti štovane i smatrane svetima. Bez tolerancije koja izrasta iz te spoznaje, ljudima je vrlo lako vidjeti personifikaciju zla u onome što je njegovome susjedu svetinja. Upravo nerazorivost društvenih normi i obreda, u čemu i leži njihova najviša vrijednost, može dovesti do najgoreg od svih ratova, do vjerskog rata - a upravo nam on danas prijeti! ~ Konrad Lorenz,#NFDB
507:Ne obraćam se stoga više ljudima; obraćam se tebi, Bože svih bića, svih svjetova i svih vremena: ako je slabašnim stvorenjima, izgubljenim u beskraju, i nevidljivima za ostale u svemiru, dopušteno da od tebe nešto zatraže, od tebe koji si dao sve, od tebe čije su odluke postojane i vječne, udostoji se milostivo suditi o greškama što pripadaju našoj prirodi; neka te greške ne budu naša pokora. Nisi nam dao srce da se mrzimo i ruke da se ubijamo; učini da pomognemo jedni drugima podnositi teret mučnog i prolaznog života; neka neznatne razlike u odjeći kojom pokrivamo naša slaba tijela, među svim našim nedostatnim jezicima, među svim našim smiješnim običajima, među svim našim nesavršenim zakonima, među svim našim bezumnim shvaćanjima, među svim našim prilikama tako ujednačenim u našim očima i tako jednakim pred tobom; neka sve te sitne nijanse po kojima se razlikuju atomi nazvani ljudima ne budu povodi za mržnju i za progone; neka oni koji pale voštanice usred bijela dana da bi te slavili podnose one kojima je dovoljna svjetlost tvog sunca; neka oni koji svoje haljine prekrivaju bijelom tkaninom da bi iskazali ljubav prema tebi ne preziru one koji kazuju to isto pod mantijom od crne vune; neka bude svejedno obraća li ti se netko riječima nekog starog jezika ili na nekom novijem narječju; neka oni čija je odjeća obojena crveno ili ljubičasto, koji vladaju na malom komadiću jedne male gomile blata na ovome svijetu, i koji posjeduju nekoliko zaobljenih komadića izvjesne kovine, bez oholosti uživaju u onome što nazivaju veličinom i bogatstvom, i neka ih ostali gledaju bez zavisti; jer ti znaš da u tim ispraznostima nema ničeg na čemu bi trebalo zavidjeti i ničega zbog čega bi se trebalo dičiti.
Kad bi se svi ljudi mogli prisjetiti da su braća! Neka zamrze tiraniju nad dušama kao što se gnušaju pljačke koja silom otima plodove rada i mirne umješnosti! Ako su nevolje rata neizbježne, ne mrzimo se, ne razdirimo se barem u miru, i koristimo trenutak svog postojanja da blagoslovimo, na tisuću različitih jezika istovremeno, od Sijama do Kalifornije, tvojom dobrotom koja nam je darovala taj trenutak. ~ Voltaire,#NFDB
508:OTOBİYOGRAFİ
1902'de doğdum
doğduğum şehre dönmedim bir daha
geriye dönmeyi sevmem
üç yaşımda Halep'te paşa torunluğu ettim
on dokuzumda Moskova'da komünist Üniversite öğrenciliği
kırk dokuzumda yine Moskova'da Tseka-Parti konukluğu
ve on dördümden beri şairlik ederim
kimi insan otların kimi insan balıkların çeşidini bilir
ben ayrılıkların
kimi insan ezbere sayar yıldızların adını
ben hasretlerin
hapislerde de yattım büyük otellerde de
açlık çektim açlık gırevi de içinde ve tatmadığım yemek yok gibidir
otuzumda asılmamı istediler
kırk sekizimde Barış madalyasının bana verilmesini
verdiler de
otuz altımda yarım yılda geçtim dört metre kare betonu
elli dokuzumda on sekiz saatta uçtum Pırağ'dan Havana'ya
Lenin'i görmedim nöbet tuttum tabutunun başında 924'de
961'de ziyaret ettiğim anıtkabri kitaplarıdır
partimden koparmağa yeltendiler beni
sökmedi
yıkılan putların altında da ezilmedim
951'de bir denizde genç bir arkadaşla yürüdüm üstüne ölümün
52'de çatlak bir yürekle dört ay sırtüstü bekledim ölümü
sevdiğim kadınları deli gibi kıskandım
şu kadarcık haset etmedim Şarlo'ya bile
aldattım kadınlarımı
konuşmadım arkasından dostlarımın
içtim ama akşamcı olmadım
hep alnımın teriyle çıkardım ekmek paramı ne mutlu bana
başkasının hesabına utandım yalan söyledim
yalan söyledim başkasını üzmemek için
ama durup dururken de yalan söyledim
bindim tirene uçağa otomobile
çoğunluk binemiyor
operaya gittim
çoğunluk gidemiyor adını bile duymamış operanın
çoğunluğun gittiği kimi yerlere de ben gitmedim 21'den beri
camiye kiliseye tapınağa havraya büyücüye
ama kahve falıma baktırdığım oldu
yazılarım otuz kırk dilde basılır
Türkiye'mde Türkçemle yasak
kansere yakalanmadım daha
yakalanmam da şart değil
başbakan filân olacağım yok
meraklısı da değilim bu işin
bir de harbe girmedim
sığınaklara da inmedim gece yarıları
yollara da düşmedim pike yapan uçakların altında
ama sevdalandım altmışıma yakın
sözün kısası yoldaşlar
bugün Berlin'de kederden gebermekte olsam da
insanca yaşadım diyebilirim
ve daha ne kadar yaşarım
başımdan neler geçer daha
kim bilir. ~ N z m Hikmet Ran,#NFDB
509:Bilo je to u Veneciji, u jesen, u jednom od onih salona u kojima se tuđinci prolazno okupljaju oko domaćice koja je tuđinka kao i oni. Ovi ljudi stoje unaokolo sa svojom šoljom čaja i ushićeni su kad god ih neki vični sused hitro i krišom okrene prema vratima da im se došapne neko ime koje zvuči venecijanski. Oni su spremni na najfantastičnija imena, ništa ih ne može iznenaditi; jer ma koliko inače bili štedljivi u doživljavanju, u ovom gradu se nonšalantno predaju najpreteranijim mogućnostima. U svom običnom životu oni neprestano brkaju izvanredno sa zabranjenim, tako da se očekivanje čudesnog, koje sad sebi dozvoljavaju, javlja na njihovim licima kao grub, raspustan izraz. Što im se kod kuće samo za koji trenutak dešava na koncertima ili kad su sami s nekim romanom, to oni pod ovim laskavim okolnostima izlažu svačijem pogledu kao opravdano stanje. Kao što, sasvim nepripremljeni, ne shvatajući opasnost, dozvoljavaju da ih gotovo smrtonosna priznanja muzike nadraže kao telesne indiskrecije, tako se, ni najmanje ne savladavši postojanje Venecije, predaju nagradi koju pruža nesvestica u gondolama. Ne više skorašnji bračni parovi, koji su tokom celog putovanja izmenjivali samo reči pune mržnje, tonu u ćutljivo podnošenje; muža obuzima prijatan umor njegovih ideala, dok se ona oseća mlada i tromim domaćima podsticajno klima glavom, s osmehom kao da su joj zubi od šećera pa se neprestano tope. A kad se posluša šta govore, ispada da putuju sutra ili prekosutra ili krajem nedelje.
Tu sam, dakle, stajao među njima i radovao se što neću otputovati. Ubrzo će zahladneti. Meka, kao opijumom uspavljujuća Venecija njihovih predrasuda i potreba nestaće sa ovim somnolentnim strancima, i jednog jutra će se pojaviti ona druga, stvarna, budna, do prskanja krta, nimalo nastala u snovima : ona usred ništavila na potonulim šumama željena, s mukom postignuta i najzad toliko potpuno postojeća Venecija. Očvrslo, na najneophodnije ograničeno telo, kroz koje je i noću budni arsenal slao krv svoga roda, i prodoran duh ovoga tela koji se neprestano širi i koji je bio jači od mirisa aromatičnih zemalja. Sugestivna država, koja je so i staklo svoje bede menjala za blaga naroda. Lepa protivteža sveta, koja je sve do svojih ukrasa puna latentnih energija što su se granale u sve tananije živce - : ova Venecija. ~ Rainer Maria Rilke,#NFDB
510:Osvrnimo se, profesore, oko sebe. Šta vidimo? Šta drugi vide? Da li je prizor privlačan? Da
li je, drugim rečima, lako Beograd voleti i poštovati? Sa jedne strane vlasotinačka, lužnička, nišavska, belopalanačka, svrljiška, zaglavska, timočka, rekanska, brsjačka pečalbarska duša jadnika koji će prihvatiti svaki, i najgori rad, ali tek kada ga pritisne ljuta nemaština, kad se više nema kud; ne
rad već pečalovina, pečal, potmula patnja, duševna bol i poniženje, nastavak meropaškog i sebarskog, rajetinskog rada, životinjski izdržljivo slaganje pare na paru; sa druge psihoza nesite ćiftanske lakomosti, ćar i profit sa što manje rada, pravljenje »poslova« tako što se posao izbegava, pa nije nimalo neobično što i jedan i drugi, i pečalan i ćiftinski rad, dakle svaki rad, izaziva u Srba samo prezir. Beograd je postao grad u kome ni jedan čovek, ni jedan stari ni novi društveni sloj nije na svom pravom mestu. Studenti služe kao kelneri, penzionisani činovnici prodaju đinđuve i opravljaju kišobrane, ljudi koji ni svoje ime ne umeju valjano potpisati dižu mnogospratne palate, gomilaju se kapitali i imanja za koja niko ne zna odgovora na pitanje: otkud i kako? — a u isto vreme mnogi naučnik, profesor, zanatlija pita se posle petog u mesecu šta će sutra ručati. Sve je u zadihanoj jagmi i jurnjavi da bi se zahvatilo što više sa što
manje zasluge i truda. Neobrazovani i nesposobni otimaju mesto kadrima i učenima, čitavo društvo izdeljeno je u grupe koje se uzajamno podržavaju rodbinskim, kumovskim, plemenskim, partijskim vezama, a sve drugo što nije u tom orijentalnom klupčetu ti meni ja tebi, bezobzino se gura u stranu, gde god pogled zaustaviš — Miloševa kurdžonska
Srbija potiskuje Mihajlovu, Svetozarevu,
Skerlićevu plemenitu težnju ka evropskim načinima mišljenja i ponašanja. Beograd danas liči na neki rašireni prostor, privremeni zbeg, Wild West na koji se sjurila kaza i prikaza da što pre zauzme što bolje mesto, pa najbeskrupulozniji, a ne najsposobniji, zauzimaju najviša. Oni, u osnovici svojoj još palančani, ošamućeni i neuravnoteženi novim i stranim gradom, oslobađaju nesputano biologiju
samoodbrane, jagme, nestrpljenja. Atavizmi
iz seljačkog vremena, rudimenti iz plemenskog
patrijarhalizma, bore se sa poslednjim zapadnjačkim usmerenjima Užičana-Francuza, piroćanskih-Londonaca, Bosanaca-Bečlija. ~ Slobodan Seleni,#NFDB
511:Već u izlogu knjižare uočio si korice s naslovom koji tražiš. Slijedeći taj vidljivi trag, probio si se knjižarom kroz gustu baražnu vatru Knjiga Koje Nisi Pročitao, a koje su te namršteno gledale s pultova i polica nastojeći da te postide. Ali, ti znaš da ne smiješ dopustiti da te zbune i da se ondje hektarima i hektarima prostiru Knjige Koje Možeš I Ne Pročitati, Knjige Koje Služe Drugoj Svrsi, A Ne čitanju, Knjige Koje Si Pročitao A Da Ih Nisi Morao Ni Otvoriti Jer Pripadaju Kategoriji Onoga Što Je Pročitano Još Prije Nego Što Je Napisano. Tako prolaziš prvi pojas utvrda, i na tebe se sručuje pješadija Knjiga Koje Bi, Da Imaš Više Života, Također Rado
Pročitao, Ali, Na Žalost, Dana Koje Ti Je Dano Proživjeti Ima Toliko Koliko Ih Ima. Brzo ih prelaziš i upadaš usred falange Knjiga Koje Namjeravaš Pročitati, Ali Prethodno Moraš Pročitati Druge, Knjige Koje Su Preskupe, Pa Se Nadaš Kupiti Ih Kad Se Budu Prodavale U Pola Cijene,
Knjiga Idem Kao Gore, Kad Ih Tiskaju U Džepnom Izdanju, Knjiga Za Koje Bi Nekoga Morao Zamoliti Da Ti Ih Posudi, Knjiga Koje Su Svi Pročitali, Pa Je, Dakle, Gotovo Isto Kao Da Si Ih I Sam Pročitao. Izbjegavši tim nasrtajima, dolaziš u podnožje tvrđave, gdje se još upiru Knjige Koje Odavno Planiraš Pročitati, Knjige Koje Si Godinama Tražio A Nisi Ih Našao, Knjige Koje Govore o Nečemu Čime Se Trenutno Baviš, Knjige Koje Želiš Imati Da Bi Ti Bile Pri Ruci Za Svaki Slučaj, Knjige Koje Bi Mogao Staviti Na Stranu Da Ih Možda Pročitaš Na Ljeto,
Knjige Koje Ti Nedostaju Da Bi Ih Stavio Do Drugih Knjiga Na Svojoj Polici, Knjige Koje Te Ispunjavaju Iznenadnom Pomamnom I Ne Sasvim Opravdanom Znatiželjom. Eto, uspio si neograničen broj snaga na bojnom polju svesti na količinu koja je, doduše velika, ali ipak prestavlja konačan broj, premda ti to relativno olakšanje kao zamku iz zasjede namještaju
Knjige Koje Si Davno Pročitao, Pa Bi Bilo Vrijeme Da Ih Pročitaš Opet, i Knjige Za Koje Si Uvijek Tvrdio Da Si Ih Pročitao, Pa Bi Bilo Vrijeme Da Ih Pročitaš Doista. Oslobađaš se u hitroj cik-cak liniji i jednim skokom prodireš u tvrđavu Noviteta Kojima Te Privlači Autor Ili Tema. I u unutrašnjosti utvrde možeš praviti breše u redovima neprijatelja, dijeleći ih na Novitete Kojima Autori Ili Teme Nisu Novi (za tebe ili apsolutno), i Novitete Kojima Su Autori Ili Teme Potpuno Nepoznati (barem tebi)... ~ Italo Calvino,#NFDB
512:Učite svoju djecu da im ne treba ništa izvana da bi bila sretna - nikakva
osoba, nikakvo mjesto ili stvar - i da se prava radost otkriva iznutra. Učite ih
da su sami sebi dovoljni.
Učite ih tome, i velike ćete ih stvari naučiti.
Učite svoju djecu da je neuspjeh izmišljotina, da je svaki pokušaj uspjeh, i
da svaki napor donosi pobjedu, da je prvi podjednako dostojan poštovanja
kao i posljednji.
Tome ih učite, i velike ćete ih stvari naučiti
Učite svoju djecu da su duboko povezana sa sveukupnim Životom, da su
Jedno sa svim ljudima, i da nikada nisu odvojeni od Boga.
Tome ih učite, i velike ćete ih stvari naučiti.
Učite svoju djecu da žive u svijetu veličanstvenog obilja, da ima dovoljno za
sve, i da se najviše prima u dijeljenju, a ne u gomilanju.
Tome ih učite, i velike ćete ih stvari naučiti.
Učite svoju djecu da ne postoji ništa što bi morala učiniti ili biti da bi bila
dostojna uzvišenog i ispunjenog života, da se ni sa kim ni zbog čega ne
trebaju nadmetati, i da Božji blagoslovi pripadaju svima.
Tome ih učite, i velike ćete ih stvari naučiti.
Učite svoju djecu da im se nikada neće suditi, da se ne moraju brinuti hoće li
uvijek sve napraviti kako treba, i da ništa ne trebaju mijenjati, niti trebaju
»postati bolji« da bi u očima Božjima bila savršena i prekrasna.
Tome ih učite, i velike ćete ih stvari naučiti.
Učite svoju djecu da u ljubavi nema nikakvih uvjeta, da ne trebaju brinuti da
će ikada izgubiti vašu ljubav, ili Božju, i da je njihova vlastita ljubav,
bezuvjetno pružena, najveći dar kojeg mogu pokloniti svijetu.
Tome ih učite, i velike ćete ih stvari naučiti.
Učite svoju djecu da biti osobit ne znači biti bolji, da ako smatraju da su
nekome nadmoćni, tada tu osobu ne sagledavaju Onakvom Kakva Ona
Uistinu Jest, i da se u priznanju »moj način nije bolji, nego je samo drukčiji«
krije duboka iscjeliteljska snaga.
Tome ih učite, i velike ćete ih stvari naučiti.
Učite svoju djecu da nema ničega što ona ne bi mogla naučiti, da se privid
Neznanja može izbrisati s lica Zemlje, i da će sve što im je uistinu potrebno
dobiti sami od sebe, kad ih se podsjeti Tko Oni Uistinu Jesu.
Tome ih učite, i velike ćete ih stvari naučiti.
Tome ih učite, ali ne riječima, nego postupcima; ne raspravama, nego
pokazivanjem. Jer vaša će se djeca ugledati u ono što vi činite, i postat će
onakvi kakvi ste i vi. ~ Neale Donald Walsch,#NFDB
513:Sada kada je Erika silnim zahvatima konačno oblikovana u nešto nježno, mora još samo sje¬sti u kolica što se kotrljaju putovima umjetnosti i postati umjetnica. Takva djevojčica nije za grube poslove, npr. za težak ručni rad ili kućanske poslove. Ona je rođenjem predodređena za finese klasičnog plesa i klasične glazbe. Da po¬stane svjetski poznata pijanistica, to bi, eto, bio majčin ideal! Kako bi se dijete moglo u svijetu intriga probijati na svom putu, majka na svakom uglu zabija putokaze, a s njima i Eriku, ako Erika dovoljno ne vježba. Majka upozorava Eriku na za¬vidnu hordu, koja će uvijek pokušavati razoriti ono što netko postigne i koja je gotovo uvijek muškog roda. Ne daj se sme¬sti na svojem putu! Ni na jednoj stubi na koju se popne Eriki nije dopušteno odmoriti se. Ne smije se, onako zadihana, nasloniti na cepin, jer mora nastaviti dalje. Na sljedeću stubu. Životinje iz šume opasno su joj se približile i prijete joj da će i nju pretvoriti u životinju. Na tom putu suparnici Eriku po¬kušavaju navući na hridi pod izgovorom da joj žele pokazati kakav se pogled pruža odatle. Ali kako se samo lako možeš survati s takvih stijena! Majka joj tu provaliju vrlo zorno opi¬suje, kako bi se dijete što bolje čuvalo pada. Svjetska je slava, koju većina neće moći postići, samo gore, na vrhu. Gore puše hladan vjetar koji kao da šumi kako'je umjetnik uvijek sam. Dok je god Erikina majka živa i može određivati njenu bu¬dućnost, za dijete dolazi u obzir samo jedna stvar: svjetski vrhovi.
Majka gura odozdo, jer ona čvrsto stoji objema nogama na zemlji. Uskoro Erika više neće imati uporište na majčinim ramenima, već će stajati na leđima nekog drugog, koga su svojim intrigama uklonili s Erikina puta. Ali klimavo je to uporište! Erika stoji na vrhovima prstiju na majčinim leđima i zarila je uvježbane prste u vrh brijega, za koji će se vrlo brzo ispostaviti da je obična mala izbočina u strmoj stijeni i da samo stvara privid vrha. Propinje se tako Erika, isteže mišiće nadlaktica i s mukom se uspinje prema gore. Vrškom je nosa već provirila preko ruba stijene, ali jedino što je ugledala nova je litica, još strmija od prethodne. Tvornica leda u kojoj se proizvodi slava ovdje je već otvorila svoju podružnicu i proiz¬vode slaže u blokovima jedne na druge jer se tako smanjuju troškovi skladištenja. Ispred jednog od tih blokova slave, oblizujući se od sreće, Erika nastupa na srednjoškolskom natjecanju za Chopinovu nagradu. Uvjerena je da joj nedostaje još milimetar do vrha! ~ Elfriede Jelinek,#NFDB
514:Ono što sam od života naučio je,
Da bez obzira na to koliko je neko dobar čovek,
ponekad te mogu povrediti i zbog toga moramo da praštamo.
Potrebne su godine da bi se izgradilo poverenje a samo par sekundi da bi se uništilo..
Ne moramo da menjamo prijatelje ako shvatimo da se prijatelji menjaju..
Okolnosti i sredina imaju uticaja na naše živote,
ali smo mi ti koji su odgovorni za sebe..
Da moraš da kontrolišeš svoje postupke da oni ne bi kontrolisali tebe...
Da strpljenje zahteva dosta vežbe..da postoje ljudi koji nas vole,
ali jednostavno neznaju kako da to pokažu..
Ponekad osoba za koju misliš da će te povrediti i naterati te u propast ..
Je u stvari jedna od retkih koja će ti pomoći da ustaneš..
Nikad ne bi trebalo reći detetu da su snovi lažni, bila bi za njega tragedija da to zna..
Nije uvek dovoljno da ti neko oprosti,
u većini slučajeva moraš prvo oprostiti sam sebi..
Da u koliko god komada ti je slomljeno srce, svet to neće prestati da ispravlja..
Da ima Boga hteo bi da srećemo sve pogrešne ljude pre nego one prave..
Da onda kada konačno sretnemo one prave budemo zahvalni na tom poklonu..
Kada se vrata sreće zatvore, druga vrata se otvore..
ali često gledamo tako dugo u ta zatvorena vrata..da ne vidimo šta se to otvorilo za nas..
Najbolji prijatelj je onaj sa kojim možeš sedeti na tremu i šetati..
Bez da izgovoriš i reč i kada odeš osećaj je kao da je to najbolja konverzacija koju si ikada
vodio.
Tačno je to da ne znamo šta imamo pre nego što to nađemo, ali je isto tako tačno,
da ne znamo šta nam je nedostajalo pre nego što se vrati..
Ne posmatrajte izgled, može da vas zavara, ne sledite bogatstvo čak iako
može da iščezne,
Nađi nekoga ko te zasmejava, zato što je samo osmeh potreban da se ulepša dan,
nađi ono što ti uveseljava srce..
Postoje trenutci u životu kada ti neko tako mnogo nedostaje..
da poželiš da ih možeš uzeti iz svojih snova i stvarno ih zagrliti..
Sanjaj što poželiš, idi gde god poželiš da ideš.. zato što imaš samo jedan život..
i jednu šansu da radiš stvari koje želiš da radiš..
Najsrećniji ljudi najčešće nemaju najbolje od svega,
oni samo naprave najbolje od svega što im se nađe na putu.
Najbolja budućnost je ona koja se gradi na zaboravljenoj prošlosti..
Ne može ti dobro ići u životu dok ne pustiš svoje prošle neuspehe i tuge.
Svi smo mi savršeno nesavršeni. ~ Paulo Coelho,#NFDB
515:Ubrzo sam shvatio da u meni postoje dva Akropolja, dnevni i noćni. Prvi je bio analitičan, s vodičevom glavom. Provera plana, istraživanje strukture celine, dodirivanje kamenja, zamišljanje onog što je propalo - poput studije anatomije iskopane životinje.
Prvi pokušaji privikavanja, uspostavljanja ličnog odnosa prema spomeniku kulture. "Za sebe" sam izabrao Propileje i Partenon. Zbog njihove energije, mase i reda. Hram Nike je bio suviše filigranski da bih osetio njegovu kamenu materijalnost - pre je na mene ostavljao utisak uspešne kopije, Dobro urađenog zadatka na klasičnu temu. Najteže mi je bilo da uspostavim vezu s Erehtejonom. Portik karijatida ružile su metalne cevi podupirača koji su građevini oduzimali smisao i planiranu lakoću. Same karijatide, ubogaljene i lišene šarma, kao da su se zaustavile na pola puta između ljudskog oblika i stuba. Nad tamnim jezerom starih atinskih kultova ovaj jonski hram kao da govori o nemogućnosti povezivanja drevne vere s novim arhitektonskim izrazom.
Drugi Akropolj - noćni, upaljen na nebu, koji se u celosti prepušta pogledima. Sedao bih na Brdo Muza, kraj samog spomenika Filopapu. Odozdo, iz sirotinjske četvrti Plaka, dopirala je banalna, svakodnevna vreva. U mraku se sjajio kreč belih kuća. U vazduhu se dizao miris ovčetine, maslina i belog luka. Akropolj u vencu mirisa crnog luka. Levo, među drvećem, svake večeri izvođena je predstava 'Son et Lumiere'. Sofoklovi horovi plakali su čas na francuskom, čas na engleskom. Svetlost je iz noći izvlačila fragmente svetog brežuljka. Crveni sjaj reflektora imitirao je požare.
Tada je za mene Akropolj bio skulptura; ne arhitektonski kompleks, već skulptura. Ruinirana južna kolonada Partenona, nisko posečena stabla stubova izazivali su grč u mom srcu. Kamenje se borilo s napadom pustoši.
S estetskog plana Akropolj se u mojoj svesti prebacio na plan istorije. Nisam mogao da ponovim ni uzbuđenje, ni molitve humaniste iz prošlog veka.(...) Akropolj koji mi se nalazio pred očima, sveden na skelet, odran od tela, za mene je istovremeno bio delo volje, reda i haosa, umetnika i istorije, Perikla i Morosinija, Iktinoja i lupeža. I, dodirujući pogledom njegove rane i ožiljke, osetio sam kako se u meni mešaju divljenje i sažaljenje.
Ako sam crpeo posebno osećanje sreće u opasnosti, po svoj prilici to je proisticalo iz svesti o toj neobičnoj činjenici da sam "uspeo da stignem", pre nego što podelimo sudbinu svih ljudskih tvorevina na mračnom poluostrvu vremna, pre nepoznate budućnosti. ~ Zbigniew Herbert,#NFDB
516:Ja sam za vreme rata imao dnevnik koji sam vukao za sobom, kao neku kupusaru. Bio je strašno narastao. Ono što sam bio rešio da štampam na Univerzitetu u Beogradu iznosilo je, čini mi se, najmanje dvanaest štampanih tabaka.
Pošto izdanje "Maske", latinicom, niko nije čitao, ja sam prvo preštampao "Masku" u časopisu "Dan", a posle sam počeo da tražim izdavača za "Dnevnik", koji sam bio nazvao "o Čarnojeviću".
Našao sam izdavača za "Đerleza" Ive Andrića, ali "Dnevnik" je bio isuviše dug.
Međutim, Vinaver je bio bolje sreće.
On je, u jesen 1920, uspeo da zadobije kompanjone knjižare koja se nazivala "Sveslovenska", da izdadu jednu biblioteku modernih. U tu biblioteku trebalo je da uđe, prvo, moja knjiga o Čarnojeviću, Vinaverov "Gromobran", i Rastkov "Perun".
Samo, posle dugih pregovora, knjižara je tražila da nijedno delo ne sme biti duže od 7 tabaka.
Pored toga, ta knjižara, odnekuda, umešala je u to i profesora Univerziteta Vladu Ćorovića, inače mog prijatelja, kao nekog arbitra o moralu. On je tvrdio da u mom "Dnevniku" treba iseći dobar deo kao pornografiju. Sem toga je tvrdio da u toj knjizi ima isuviše pesimizma i da, posle jednog strašnog rata, nama treba sasvim drukčija literatura. Optimistička. Zdrava. Ne dekadentna.
Protiv optužbe da sam "dekadent" ja sam se nekako još borio, ali protiv optužbe da sam pornograf bilo je nemoguće boriti se. Morao sam pristati na tu književnu cenzuru, koju je i jedan profesor Univerziteta podupirao.
Međutim, nije se na tome svršilo.
Oktobra 1920, ja sam se bio rešio da odem iz Beograda i čekao sam na to, sa stanom u jednoj sobi hotela "Pariz", u Beogradu. Sa mnom, u istoj sobi, stanovao je i slikar Petar Dobrović. Petar se, sa mnom zajedno, i u Pariz spremao.
Tu mi je jednog dana saopšteno da u "Dnevnik o Čarnojeviću", ne može ući više od 5 tabaka.
Tih dana ja sam imao mnogo briga, i neprilika, u svom privatnom životu, i bio sam razdražen toliko, da sam spaljivao stara pisma, pa i rukopise, koje u Zagrebu nisam štampao. Pa sam i ono što nije moglo da uđe u Dnevnik spalio.
Dobrović se tome, grohotom, smejao.
Veli, kad dođe u Pariz, i on će svoje stare slike tako.
Petar je autor vinjete na naslovnim stranama biblioteke "Albatros" (po Bodleru). Njegov Albatros tu liči na patku. Možda pravog albatrosa nije bio još video, ili ga se nije sećao.
Vinaver je vršio korekturu "Dnevnika", dok se štampao, pa je pomešao i raspored pojedinih poglavlja.
Ja sam onda već bio u Parizu. ~ Milo Crnjanski,#NFDB
517:Kad sam je drugi put video rekao sam:
"Eno Moje Poezije kako prelazi ulicu."
Obećala je da će doći ako bude lepo vreme.
Brinuo sam o vremenu, pisao svim meteorološkim stanicama.
Svim poštarima svim pesnicima a naročito sebi.
Da se kiše zadrže u zabačenim krajevima.
Bojao sam se da preko noći ne izbije rat,
Jer na svašta su spremni oni koji hoće da ometu naš sastanak
Sastanak na koji već kasni čitavu moju mladost.
Te noći sam nekoliko vekova strepeo za tu ženu
Tu ženu sa dve senke,
Od kojih je jedna mračnija i nosi moje ime.
Sad se čitav grad okreće za Mojom Poezijom
Koju sam davno sreo na ulici i pitao:
"Gospodjice osećam se kao stvar koju ste izgubili
Da nisam možda ispao iz vaše tašne?"
Ja sam njen lični pesnik kao što ona ima i lične ljubavnike.
Volim je više no što mogu da izdržim,
Više od mojih raširenih ruku,
Mojih ljubavnih ruku punih žara punih magneta i ludila.
Moj snu, kao asfalt izbušen njenim štiklama,
Noći, za mene sve duža bačena izmedju nas,
Ona mi celu krv nesrećnom ljubavlju zamenjuje.
Moje su uši pune njenog karmina,
Te providne te hladne uši to slatko u njima
Kad se kao prozori zamagle od njenog daha.
Kako je ona putovala pomerao se i centar sveta.
Pomerala se njena soba koja ne izlazi iz moje glave
Sumo vremena, sumo ničega, ljubavna sumo,
Još ne prestaje da me boli uvo
Koje mi je pre rodjenja otkinuo Van Gog
To uvo što krvari putujući u ljubavnim kovertama.
U staklenu zoru palu u prašinu,
Plivao sam što dalje ka pustim mestima da bih slobodno jaukao.
Ptico nataložena u grudima što ti ponestaje vazduha,
Radnice popodne na tudjem balkonu,
Već dvadeset godina moj pokojni otac ne popravlja telefon,
Već dvadeset godina on je mrtav bez ikakvih isprava.
O koliko ćemo užasno biti razdvojeni i paralelni,
O koliko ćemo biti sami u svojim grobovima.
Još oko nje oblećem kao noćni leptir oko sveće
I visoke prozore spuštam pred njene noge.
Moje srce me drži u zatvoru i vodi pred njenu kuću
Gde su spuštene zavese nad mojom ljubavlju.
Ta žena puna malih časovnika sa očima u mojoj glavi,
Taj andjeo, isprljan suncem list vode, list vazduha,
Ljubomorne zveri oru zemlju i same se zakopavaju.
O sunce nadjeno medju otpacima...
Zuje uporednici kao telegrafske žice,
Prevrću se golubovi kao beli plakati u vazduhu,
I mrtve ih krila godinama zadržavaju u visinama
Kao što mene njena obećanja održavaju u životu.
O siroče u srcu što ti brišem suze
Moja nesrećna ljubavi razmeno djubreta
Stidim se dok je ljubim kao da sam sve to izmislio.
Kuća, ništavilo na svim prozorima,
Sve je dignuto u vazduh.
Samo se još nesrećni pesnici kurvinski bave nadom. ~ Matija Be kovi,#NFDB
518:Bu,' diye düşündü Alice, 'hiçbir şeyin adının olmadığı koru olmalı. Oraya gidersem, acaba benim adıma ne olacak. Adsız kalmak hiç de hoşuma gitmez...çünkü o zaman bana başka bir isim vermek zorunda kalacaklar, bu da hiç kuşku yok ki çirkin bir ad olacak. Ama o zaman da eski adımı alan yaratığı bulmaya çalışırken ne eğlenirim doğrusu! Bu, insanların köpeklerini kaybettiklerinde verdikleri ilanlar gibi bir şey...Fırla* diye adıyla çağırdığınız anda hemen tepki verir, pirinçten tasması var...Biri karşılık verinceye değin karşınıza çıkan her şeye *Alice diye seslendiğinizi bir hayal edin! Ama akılları varsa buna karşılık vermezler!'
Böyle dolaşıp durduğu sırada birde baktı ki koruya varmış; pek serin ve gölgeli bir yerdi burası. 'Neyse, yine de bu da bir teselli,' dedi Alice ağaçların altına girdiği anda, 'bu kadar sıcaktan bunaldıktan sonra, bu şeyin, şeyin altına girmek...neyin?' diye devam etti, o sözcüğün bir türlü aklına gelmemesinin verdiği şaşkınlıkla . 'Yani demek istiyorum ki, bu şeyin altına...şunun altına, hani işte şu!' dedi elini ağacın gövdesine değdirerek. 'Acaba bu kendine ne ad takmıştır? Hiçbir adı olmadığından eminim...Yok canım, kesinlikle yoktur!'
Düşüncelere dalarak bir dakika öylece sessiz kaldı; sonra birden yeniden başladı. 'İşte şimdi gerçekten başıma geldi! Şimdi kimim ben? Elimden gelse hatırlayacağım! Kararlıyım, anımsayacağım!' Ne ki, kararlı olmasının ona çok da bir faydası olmamıştı, büyük bir şaşkınlıktan sonra tek söyleyebildiği, 'L, biliyorum, adım L ile başlıyor!' oldu.
Tam o anda bir Yavru Alageyik çıkageldi; o kocaman uysal gözleriyle Alice'e bakıyordu; ama hiç de korkmuşa benzemiyordu.
'Buraya gel! Buraya gel!' dedi Alice, elini uzatıp onu okşamaya çalışarak; fakat Yavru Alageyik irkilerek biraz geri çekildi ve tekrardan Alice'i seyretmeye başladı.
'Adın ne?' dedi Yavru Alageyik sonunda. Öyle yumuşak, tatlı bir ses tonu vardı ki!
'Keşke bilebilseydim!' diye aklından geçirdi zavallı Alice. 'Şimdilik hiçbir şey,' dedi hüzünle.
'Bir daha düşün,' dedi Yavru Alageyik, 'böle olmaz.'
Alice düşündü, ama aklına hiçbir şey gelmiyordu. 'Lütfen söyler misin, senin adın ne?' dedi Alice çekine çekine. 'Belki bu birazcık bana yardımcı olabilir.
'Birazcık ileriye gelirsen söyleyeceğim,'dedi Yavru Alageyik. 'Burada anımsayamıyorum.'
Bunun üzerine Alice, kollarını Yavru Alageyik'in yumuşacık boynuna sevgiyle doladı ve koru boyunca başladılar birlikte yürümeye; sonunda başka bir açık alana vardılar; Yavru Alageyik burada aniden havaya zıplayarak, kendini Alice'in kollarından kurtardı. 'Ben bir Yavru Alageyik'im!' diye haykırdı sevinç içinde. 'Aman Tanrım, sen bir insan yavrususun!' Yavru'nun o güzelim kahverengi gözlerine birden bir korku çöktü ve anında dörtnala koşup oradan uzaklaştı. ~ Lewis Carroll,#NFDB
519:Manmut oseti kako mu se organski slojevi ježe kada je shvatio da je naglas progovorio preko privatne linije. “Ništa. Zbog čega ljubav nije dovela do odgovora na zagonetku života?”
“Zbog toga što je Prust znao - a njegovi likovi to otkrivaju - da ni ljubav, ni njen plemenitiji rođak, prijateljstvo, nikada ne mogu da prežive entropijska sečiva ljubomore, dosade, navike i egoizma”, reče Orfi i Manmut prvi put u toku njihove direktne komunikacije nasluti prizvuk tuge u glasu krupnog moraveka.
“Nikad?”
“Nikad”, reče Orfi i grmnu dubokim uzdahom. “Sećaš se poslednjih redova Zaljubljenog Svana? - “Kad pomislim da sam protraćio godine svog života, da sam želeo da umrem, da sam najveću ljubav doživeo sa ženom koja me nije privlačila, koja čak nije bila moj tip!”
“Primetio sam to”, reče Manmut, “ali nisam tada znao da li to treba da bude strašno smešno, užasno gorko ili neizrecivo tužno. Šta je u pitanju?”
“Sve troje, prijatelju”, odasla Orfi sa Ija. “Sve troje”.
“Koji je bio treći put Prustovih likova prema zagonetki života?” - upita Manmut. Povećao je priliv O2 u svoju komoru kako bi razvejao paučinaste niti tuge koje su pretile da mu se isprepleću u srcu.
“O tome ćemo neki drugi put”, reče Orfi, naslutivši možda raspoloženje svog sabesednika. “Koros III će povećati raspon zahvata i biće zabavno da posmatramo vatromet u spektru rendgenskih zraka”.”
[...]
“ “E vidiš, to nije toliko neuobičajeno”, reče Orfi. “Slušaj, evo jednog pasusa koji sledi posle onoga o nicanju krila i novih pluća na Marsu. Hoćeš na francuskom ili engleskom?”
“Na engleskom”, reče Manmut brzo. Ovako blizu strašnoj smrti od gušenja, nije želeo da se još dodadno muči slušajući francuski.
“Jedino pravo putovanje, jedina Fontana Mladosti”, izdeklamova Orfi, “neće se pronaći na putu u nepoznate zemlje, već u drugačijim očima, u posmatranju vaseljene očima druge osobe, stotinu drugih, i spoznaji stotine vaseljena koje svako od njih vidi, koje svako od njih predstavlja”.
Dok je razmišljao o ovome, Manmut je na tren zaista zaboravio na njihovo neumitno gušenje. “To je Marselov četvrti i konačni odgovor na zagonetku života, Orfi, zar ne?”
Ijanin oćuta.
“Hoću da kažem”, nastavi Manmut, “rekao si da su prva tri za Marsela bila nedovoljna. Pokušao je da veruje u snobovštinu. Pokušao je da veruje u prijateljstvo i ljubav. Pokušao je da veruje u umetnost. Ništa od svega toga nije proradilo kao transcendentna tema. Stoga je ovo četvrto. Ovo…” Nije mogao da pronađe odgovarajuću reč ili frazu.
“Bekstvo svesti iz ograničenja svesti”, reče Orfi tiho. “Imaginacija koja nadilazi domen imaginacije”.
“Da”, prodahta Manmut. “Shvatam”.
“Treba da shvatiš”, reče Orfi. “Ti sada predstavljaš moje oči. Treba da vidim vaseljenu kroz tvoje oči”.
Manmut je na minut ostao da sedi u tišini remećenoj samo šištanjem O2 iz priključenog creva. Onda reče: “Pokušajmo da podignemo Crnu gospu”. ~ Dan Simmons,#NFDB
520:Hak dostlarından Ebû Abbas Nihâvendî’ye, ticaretle meşgul olan zengin talebelerinden biri gelerek zekâtını kime vermesinin daha uygun olacağını sorar. O da: “–Gönlün kimde karar kılıyorsa ona ver!” buyurur. Üstâdının yanından ayrılan talebe, yolu üzerinde dilenmekte olan bir âmâ görür. Gönlü ona ısınır. Zekâtı olan bir kese altını çıkarıp verir. Keseyi eliyle şöyle bir yoklayan âmâ sevinçle hemen oradan ayrılır. Ertesi gün aynı yerden geçen talebe, bir önceki gün kendisine zekât verdiği âmâyı, pek neşeli bir sûrette başka bir âmâ ile konuşurken görür. Âmâ hem de öylesine neşelidir ki, yanındaki arkadaşı ile aralarındaki konuşma, bu sebeple uzak mesafeden dahî rahatlıkla duyulacak derecede yüksek perdeden gerçekleşmektedir. Talebe de gayr-i ihtiyârî şu cümlelere kulak misâfiri olur: “–Biliyor musun, dün bana bir beyzâde tam bir kese altın verdi. Ben de hiç vakit kaybetmeden meyhâneye gidip bir güzel demlendim…” Duyduğu bu ifâdeler talebenin çok canını sıkar. Doğruca Ebû Abbas Hazretleri’nin huzûruna varır. Hâdiseyi tam arz edecektir ki, Ebû Abbas Hazretleri onun konuşmasına fırsat dahî vermeden, sattığı külâhının karşılığı olan bir akçeyi infâk etmesi için kendisine uzatıp, önüne çıkan ilk kişiye bu akçeyi vermesini tembihler. Talebe, bir şey diyemeden verilen vazifeyi derhal îfâ etmek üzere oradan ayrılır. Kendisine tembihlendiği gibi, karşısına çıkan ilk kişiye o akçeyi verir. Ancak içini kemiren büyük bir merakla, o şahsı tâkibe koyulur. Adamcağız, biraz ilerideki bir harâbeye girer. Sonra elbisesinin altından ölü bir keklik çıkarıp yere bırakır. Tam oradan ayrılacaktır ki, talebe önüne geçip sorar: “–Ey yiğit! Allah için doğruyu söyle, bu ne hâldir! Şuraya attığın ölü keklik de neyin nesidir?” Adamcağız, kendisine akçeyi veren şahsı karşısında görünce heyecandan kekeleyerek şunları söyler: “–Yedi gündür, bir şey bulup da çoluk-çocuğuma yediremedim. Ben ve hanımım sabrediyorduk, ama çocuklarımın artık açlığa tahammülleri kalmamıştı. Buna rağmen dilenip insanlardan bir şey istemek, aslâ yapamayacağım bir işti. Bu ıztırap içinde kıvranırken, senin görmüş olduğun, çürümeye yüz tutmuş o ölü kekliği buldum. Zarûret sebebiyle onu yemeleri için çocuklarıma götürecektim. İçimden de Allâh’a yalvarıyor; «Yâ Rab, hâlime inâyet eyle!» diye niyâz ediyordum ki, sen karşıma çıkıp o bir akçeyi verdin. Ben de Rabbime şükrederek, yenilemeyecek durumda olan o kekliği bu mezbeleye bıraktım. Şimdi pazara gidecek ve verdiğin bir akçeyle yiyecek bir şeyler alacağım…” Bu hâle şaşırıp kalan talebe, derhâl Ebû Abbas Hazretleri’nin yanına gelir. Hazret-i Pîr, yine talebesinin bir şey söylemesine mahal vermeden şöyle buyurur: “–Evlâdım! Demek ki sen, kazancına şüpheli veya haram bir şeyin karışıp karışmadığına dikkat etmemişsin. Bu yüzden de verdiğin muhtâca dikkat ettiğin hâlde, zekâtın şaraba gitti. Zira kazanılan şeyler, nereden ve nasıl elde edilmişse, benzer şekilde elden çıkar. Nitekim senin bir kese altınına mukâbil benim bir tek akçemin sâlih bir insanın eline geçmesi de, onun helâlliğinden kaynaklanmaktadır… ~ Anonymous, #NFDB
521:STANICA U PUSTINJI
Tako malo Grka u Lenjingradu je sada,
da smo porušili grčku crkvu
kako bismo na praznom mestu sazidali
koncertnu salu. U takvoj arhitekturi
ima nečeg beznadežnog. Uostalom,
koncertna dvorana sa hiljadu i više mesta
nije baš tako beznadežna: to je hram,
i to hram umetnosti. Ko je kriv
što vokalna umetnost okuplja
više ljudi no što mogu znamenja vere?
Šteta je jedino što sada nećemo
izdaleka videti uobičajenu kupolu,
već rugobno ravnu crtu.
Al što se rugobe proporcija tiče,
čovek ne zavisi od njih,
već češće od proporcija rugobnosti.
Odlično se sećam kako su je rušili.
Bilo je proleće, a ja sam
išao u goste jednoj tatarskoj porodici
koja je stanovala u blizini – kroz prozor
pogledavši, grčku sam crkvu video.
Sve je počelo od tatarskih razgovora,
a posle su se upleli zvuci,
koji su se prvo stapali s govorom,
a zatim ga ubrzo zaglušili.
U crkvenu baštu ušao je buldožer
sa tegom za vrh obešenim
i zidovi su počeli brzo da se predaju.
Smešno bi bilo ne predati se kad si
zid a pred tobom stoji rušilac.
Osim toga, buldožer ju je mogao smatrati
neživim predmetom
i, u izvesnom smislu, sebi
sličnim. A u neživom svetu
nije uobičajeno vraćanje udaraca.
Onda su doterali kamione,
i dizalice. Zatim sam kasno uveče
sedeo na ruševinama apside,
u rupama oltara zjapila je noć.
Tako sam kroz te rupe na oltaru
gledao zahuktale tramvaje
i niz mutnjikavih fenjera.
I tako sam kroz prizmu crkve video
ono što se u crkvi uopšte ne može sresti.
Jednom će, kad nas nestane,
tačnije – posle nas, na našem mestu
naći isto tako nešto
na šta će se užasnuti svako ko nas je znao.
Al neće biti mnogo onih koji su nas znali.
Tako, po navici, psi
dižu šapu na starom mestu;
ograda je davno srušena,
al njima se, verovatno, ona u snu pričinja.
Njihovi snovi javu potiru.
Il zemlja možda miris onaj čuva.
Šta li će im kuća nakazna!
Za njih je tu baštica, lepo vam kažem – baštica.
A ono što je očigledno za ljude,
potpuno je svejedno psima.
To se zove „pseća vernost“,
i ako se već dogodilo da govorim
ozbiljno o štafeti pokolenja,
onda verujem samo u tu štafetu;
tačnije, u one koji osećaju miris.
Tako je malo Grka sada u Lenjingradu,
i, uopšte, nema ih mnogo van Grčke.
Ili ih je, barem, premalo
da bi se sačuvala zdanja vere.
Od njih niko ne traži da veruju
da mi gradimo. Jedna je,
verovatno, stvar krstiti naciju,
dok je nositi krst već sasvim nešto drugo.
Oni su imali samo jednu dužnost.
Nisu umeli da je izvrše.
„Ti, sejaču, ralo svoje čuvaj,
a vreme za klasanje mi ćemo odraditi.“
Oni svoje ralo nisu sačuvali.
Noćas gledam kroz prozor
i mislim o tome gde smo došli.
I od čega smo dalje:
od pravoslavlja ili od helenizma?
Šta nam je blisko? I šta je pred nama?
Ne očekuje li nas druga sad era?
I ako je tako, šta nam je zajednička dužnost?
I šta treba da joj prinesemo na žrtvu? ~ Joseph Brodsky,#NFDB
522:Kad se bližila zora, sjedili smo na terasi Domea. Već smo odavno zaboravili jadnog Peckovera. Doživjeli smo nešto uzbuđenja u Bal Negre i Joeov se duh vratio nijegovoj vječnoj zaokupljenosti: pički. Upravo u ovo vrijeme, kad se njegovo slobodno veče bliži kraju, njegov nemir se penje do grozničavog vrhunca. On misli na ženske, kraj kojih je prošao ranije u toku večei, i o stalnim ženskama, koje je mogao imati, samo da ih pita, i samo da ih nije već sit. Neizbježivo se podsjetio na svoju pičku iz Georgije — ona ga u posljednje vrijeme opsjeda, moleći ga da je uzme na stan, barem dok ne uspije da nađe ikakav posao. »Nije mi krivo ako je svako malo nahrainim«, kaže on, »ali ne mogu je uzeti za stalno... ona bi mi pokvarila posao s drugira mojim pičkama«. Kod nje ga najviše nervira, da se ona nimalo ne deblja. »Kao da uzimaš kostur u posteIju«, kaže. Neki dan sam je primio — od samilosti — i šta misliš, šta je ta luđakinja učinila sebi? Obrijala ju je do gola... Ni dlačice na njojl Da li si kad imao ženu, koja je obrijala minđu? Odvratno, jelda? Ali i smiješno. Nekako šašavo. Više mi ne izgleda kao minđa, prije kao crknuta školjka ili nešto slično.« On mi opisuje kako je od radoznalosti ustao iz postelje i potražio ručnu svjetiljku. »Natjerao sam je da je rastvori i upravio sam ručnu svjetiljtku ravno na nju. Trebao si me vidjeti... Bilo je komično. Toliiko sam se na to usredotočio, da sam na žensku potpuno zaboravio. Nikad u životu nisam pizdu gledao tako ozbiljno. Čovjek bi pomislio, da je nikad prije nisam vidio. I što sam je više gledao, to mi je bila manje zanimljiva. To služi samo da ti pokaže, da u svemu tome na kraju krajeva nema ništa, naročito kad je obrijana. Dlaka je čini tajanstvenom. Zbog toga te nekakaiv kip nimalo ne uzbuđuje. Jednom sam vidio pravu pravcatu pizdu na kipu — kip je Rodinov. Moraš ga jedanput pogledati... Ona je širom razmaknula noge... čini mi se, da uopće i nema glave. Moglo bi se reći, sama pizda. Isuse, sablasno je izgledala. Stvar i jest u tome — sve izgledaju jednako. Kad ih gledaš odjevene, onda zamišljaš svakakve stvari: na stanoviti način im daješ individualnost, što one naravno nemaju. Ima samo pukotinu između nogu, i zbog nje se sav zapjeniš — a većinom je uopće ni ne gledaš. Znaš da je tamo, i samo misliš kako da uguraš svog jarana unutra, kao da penis misli mjesto tebe. Ali to je aluzija! Sav si se zapalio, a ni zbog čega... Zbog pukotine s malo dlake, ili bez dlake. To je toliko besmisleno, da sam fasciniran zurio u nju. Mora da sam je proučavao bar deset minuta. Kad je tako gledaš, nekako iz daljine, smiješne ti se misli vrte po glavi. Toliko tajanstvenosti oko seksa, a onda otkriješ da to nije ništa, samo praznina. Zar ne bi bilo zgodno kad bi unutra našao kakvu harmoniku... ili kalendar? Ali unutra nema ništa... ama baš ništa. Odvratno. Gotovo sam poludio... Čuj, što misliš što sam kasnije učinio? Na brzinu •sam joj opalio metaik, a onda joj okrenuo leđa. Da uzeo sam knjigu i čitao. U knjizi se može nešto naći, čak i u lošoj knizi... ali pizda je naprosto čist gubitak vrmena... «
Str 144-146
~ Henry Miller,#NFDB
523:Ako ti jave da sam pao na razoranim, sleđenim poljima Flandrije, da me je pokosio šrapnel - ti nemoj da budeš tužna i nemoj plakati pred svijetom, jer vrlo dobro znaš da iz mojih grudi ne mogu da niknu suncokreti niti se moje kapi krvi mogu pretvoriti u makove.
To je sve jedna obična literarna konstrukcija, a da ne pričamo o tome što ja nikad nisam ni vidio Flandriju niti je ona vidjela mene.
Ako ti kažu da sam se u svojim posljednjim časovima junački držao, da sam neustrašivo gledao smrti u oči, da sam je čak i začikavao, da sam svog sudiju prezrivo pljunuo, a da sam dželatu dao kesu dukata uz riječi:
"Dobro obavite svoj posao!", a da sam, potom, sam izmaknuo stolicu ispod vješala, ti bi morala znati da je to jedna obična izmišljotina, izmišljotina onih koji ne znaju šta je to život a šta smrt znači.
Ti me dobro znaš: znaš kako ja često umirem svakog bogovjetnog dana, kako se trzam na svaki šum, kako mi se čelo često orosi znojem (reklo bi se bez razloga), znaš da se bojim proviriti kroz špijunku na vratima bojeći se ne znam ni sam čega, bojeći se nekoga ko će mi s nadmoćnim osmijehom na licu izrecitirati stihove Marine Cvetajeve:
Predaj se! Još niko nije našao spasa od onoga što uzima bez ruku!
Sjećaš se kako sam se bojao kad si trebala da me predstaviš svojim roditeljima, koliko ti je trebalo vremena da me ubijediš da nisam baš toliki kreten koliki izgledam, da se ponekad sa mnom može proći ruku pod ruku kroz prometnu ulicu...
Ja pamtim ono veče kad smo otišli kod jedne tvoje prijateljice koja je slavila rođendan, sjećam se svakog vica koji sam ispričao i sjećam se pogleda društva koje je u meni gledalo neku egzotičnu životinju, sjećam se kako su se gurkali laktovima kad smo ulazili, kad sam skidao svoje cipele sa pačijim kljunom (a u modi su bile brukserice), kako sam ispod stola krio onu rupu na ne baš čistim čarapama...
Pamtim kako sam to veče, ponesen strahom, popio tri flaše "Fruškogorskog bisera", litar i po domaće rakije (više je nije bilo) i završio sa "Mandarmetom", nekim likerom od mandarina...
Od svega toga bi se napilo jedno omanje krdo slonova, ali ja sam bio najtrezniji, bojao sam se da tebi ne napravim neko sranje i to me je držalo.
Onda smo izašli na Vilsonovo šetalište i ti si se propela na prste i poljubila me, evo, baš ovdje, pored uha, a ja sam morao da sjednem na klupu i da počnem plakati... Prolazila su neka djeca i čuo sam ih kako kažu:
"Vidi pedera!!!"
Kao i uvijek, ti si me pitala šta mi je najednom, a ja nisam mogao da ti objasnim da to uopšte nije najednom, da je to stalno, da je to neka vrsta mog zaštitnog znaka, nešto po čemu bih sebe poznao među hiljadama meni sličnih, nešto što se i ne trudim da sakrijem, jedan zloćudni tumor s kojim sam se rodio, tumor na mozgu i duši koji se ne da ukloniti nikakvim operativnim putem ni zračenjem, ni činjenicom da te volim i da ti voliš mene...
Ako ti jave da večeras hodam po kafanama i olajavam tebe i našu ljubav, da se prodajem za loše vino, da skupljam opuške tuđih simpatija, ljubim ruke nečistih konobarica, ispadam budala u svačijim očima... To ti je živa istina. ~ Dario D amonja,#NFDB
524:Sada ću misliti na tebe, draga, samo na tebe, cele noći. Misliću samo na tebe, to je jedini način da osetim samog sebe, ako te držim u svom središtu kao drvo, ako se malo - pomalo odvojim od stabla koje me drži i vodi, ako oprezno lebdim oko tebe, opipavajući vazduh svakim listom (zelenim, zelenim, ja i ti, sočno stablo i zeleno lišće: zeleno, zeleno) ne udaljavajući se od tebe, ne dopuštajući da bilo ko drugi prodre između mene i tebe, učini da ne mislim na tebe, ma i na trenutak me liši saznanja da ova noć kruži ka svitanju i da će tamo, s druge strane, tamo gde živiš i spavaš, biti ponovo noć kad zajedno stignemo i uđemo u tvoju kuću, popnemo se uza stepenice na tremu, upalimo svetla, pomilujemo tvog psa, popijemo kafu, dugo se gledamo pre nego što te ja zagrlim (da te držim u svom središtu kao drvo) i povedem te ka stepeništu (ali nema nikakve staklene kugle) i počnemo da se penjemo, penjemo, vrata su zatvorena, ali imam ključ u džepu...
Ko će znati kako je moglo da se završi nešto što nije čak ni počelo, što je krenulo iz sredine i nestalo bez jasnih obrisa, raspršivši se na ivici druge magle.
... to odsustvo koje se sada stani u mojoj kući samca, dotiče moj jastuk svojom zlatnom meduzom, primorava me da pišem ovo što pišem u besmislenoj nadi da postoji bajalica, slatki golem od reči.
... tu ima nekih rupa i bičeva, neka voda teče niz lice i zaslepljuje i grize, neki zvuk kao tutnjava iz dubina, trenutak bez vremena, nepodnošljivo lep.
... za mene je bila kao topola od bronze i sna...
... to je pre odgovor na smrt i na ništavilo, stavljanje stvari i vremena na određeno mesto, uvođenje vremena i prolaza, protivljenje vremenu punom rupa i tamnih mesta.
Ti koji me čitaš, nije li se i tebi desilo nešto što počinje kao san i vraća se u mnogim snovima ali to nije to, nije samo san? Nešto što jeste tu, ali gde, i kako; nešto što prolazi kroz snove, razume se, puki san ali posle takođe tu, na drugi način jer je meko i puno rupa, ali tu dok pereš zube, u dnu lavaboa ga i dalje vidiš kad ispljuneš pastu za zube ili stavljaš lice pod hladnu vodu, već istanjeno ali još zalepljeno za pidžamu, u korenu jezika dok podgrevaš kafu, tu ali gde, kako, zalepljeno za jutro, sa svojom tišinom u koju već ulaze zvuci dana, vesti na radiju koje smo pustili jer smo budni i jer smo ustali i svet i dalje ide svojim putem.
... kako je to moguće, šta je to bilo, šta smo to bili u snu koji je međutim nešto drugo, svako malo se vraća i tu je, ali gde je to tu?
... ta trideset i jedna godina nije ono što je važno, mnogo je gori ovaj prelazak iz sna u reči, rupa između onoga što je i dalje ovde ali se sve više predaje jasnoj ošztici stvari s ove strane, tom nožu od reči koje i dalje i dalje ispisujem i koje više nisu to što je i dalje tu, ali gde, kako.
Ovde je nešto trebalo da bude rečeno bez reči, samo slušajući neki neodređen šum.
... postoji neka slika nečega priteranog uza zid, nečega opkoljenog: duboka istina, okružena lažima nepopravljivog konformizma.
Probuditi se, probuditi se na svaki način, ali Valentina je osećala da bi samo nešto što bi ličilo na bič moglo da je razbudi. ~ Julio Cort zar,#NFDB
525:Avuç büyüklüğünde küçük bir taş ve onu oyarak bir gitara dönüştürmeye çalışan Deniz, kendisini seyreden çocukların ilgisinden aldığı motıvasyonla gıtarın sapında olması gereken oyuntuyu vermek için küçük küçük vurdu darbelerı taşa sakince konusurken: "İşte bizi de böyle sekılllendırır hayat... Olmamız gereken seye donusebılmek ıcın küçük küçük darbelere ihtiyacımız vardır. Maalesef darbeler acıtır, büyürken acırsınız. Ama ancak acıyarak kendimizi bulduğumuzu kimse söylemez bize, belki de korkacağımızı sanırlar. Halbuki ruhumuz acıdıkça kabuğumuz soyulur... İçimizdeki güzellik dışımıza çıkana kadar. Aynı taşın içindeki bu heykel gibi."
Elindeki heykelciği çocuklara göstermek için kaldırdı. Küçük Kaan, "Büyük şeyler de yapabilir misin? İnsan heykeli mesela" dedi.
Deniz gülümsedi, "Çok çalışırsam ve zamanımın tamamını bir süre onu yapmaya ayırırsam yapamacağım hiçbir şey yok" diye cevap verdi ve Kaan`ın gözlerine bakıp, "İnsan vazgeçmediği herşeyi yapabilir" dedi. "Ben acımayı hiç sevmiyorum Deniz Abi" dedi heykelciğin bitmesi için sabırsızlanan küçük Elif. Acıda kalmıştı aklı.
Deniz, "Merak etme Elif, büyüdükçe bedenin daha az acıyacak. Daha az düşeceksin, artık ayak parmağını o kadar da vurmayacaksın, dizlerin kanamayacak çünkü bedenin acıya acıya kendini daha iyi taşımayı öğrenecek" dedi.
Ruhi kaşlarını çatarak baktı Deniz`e, tilki tarafından ısırılan köpeğini vurmak zorunda kalmıştı babası, kalbi çok kırıktı. Sanki dünyadakitüm tilkileri yok ederse ancak rahatlayacaktı. Deniz özellikle ona bakarak devam etti konuşmasına: "Büyüdükçe artık bedenimizin değil, rukumuzun acıdığı şeyler yaşamaya başlarız. Benim başıma neden bu geldi derken bulursun kendini. Ama nasıl bu darbeler olmasa elinizdeki heykelcikler ortaya çıkamazsa, hayatın ruhumuza yaşattığı acılar olmasa da biz, biz olamayız, olgunlaşamayız. Çünkü acı hisseden kişiden bir şey doğar: İntikam ya da anlayış. Seçim bizim. Kendine acıyanlar intikamı seçerler ve sonunda intikamını almaya çalıştıkları şeye dönüşürler. Haksızlığa uğradığı için intikam peşinde koşan biri haksızlığa uğratır. Anlamayı seçenlerse olgunlaşırlar. Bırakın hayat sizinle uğraşsın, acıtsın. İntikama düşmeyin, anlayın, anlayın ki öğretsin, değiştirsin. Bırakın hayat sizi kendinizle tanıştırsın."
Gitarın oyması bitmişti, Elif`e verdi. Bir gün buradan giderse geride kendinden bir parça bırakmak istemişti daha hiç gitmeye niyeti olmasa da. Geride bıraktığı parçanın bu küçük heykelcikler değil, çocukların verimli beyinlerine ekilmişilham tohumları olduğunu düşünmeden başladı son taşı oymaya, bu taş Ruhi`nin köpeği içindi.
O köyden bir sanatçı çıkacaktı.
elif, yazdığı üç kitapla kitlelere ulaşıp farkındalık yaratacak, o kitabı okuyan bir müzisyen esinlenip yeni bir müzik yaratacak, çalışırken o müziği dinleyen genç bir kimyacı amgdalinden leatral üretmeyi başaracak;kanserden ölmek üzereyken kimyacının ürettiği leatrali kullanan bir avukat kanseri yenip çocuk haklarını esas alan çok önemli bir yasanın meclisten geçmesi için savaşıp kazanacak;meclisten geçen yasa sayesinde hayatı kurtulan bir çocuk milyonlarca insanın hakkını yağmadan kurtaracaktı...Şükürler olsun ki hayat her an, hepimizden daha akıllıydı. Tek yapmamız gereken ilhamımızı bulmak ve ölesiye onu korumaktı. Çünkü evrende tesadüf yoktu. ~ Azra Kohen,#NFDB
526:Nasred trga, oko Piramide Napoleonove, vrte se sjajni automobili. Ne zato što tehnika napreduje, nego je to uspomena na karusele. Ta sjajna zvezda vrtloga dovoljna je da ceo grad zavoli vrtlog zvezda. Šare na stubu, koji kao kameni mač strši iz zemlje, sa gotskom oštrinom, niko ne može da pročita. Kamene žene, koje predstavljaju složne francuske gradove, uzalud čitaju. U njihovim očima, sa kojih kaplje kiša, zjapi samo ironija kamena u noći. Dani prolaze, i svaki vrši svoj posao. Ban Jelačić, na konju, sred Zagreba, pokazuje mačem na Mađarsku, i zaboravlja da spusti ruku. Dositej elegantno skida šešir, i ulazi sa Kalemegdana u hotel „Krunu“, a nikako da uđe. Da, da, ja „futurista“ imam osećaj da se uopšte, negde u svemiru, nešto skamenilo, i da nikako neće ući u hotel. Hijeroglifi mirno stoje, automobili se vrte i jure oko njih, a nikako da ih pročitaju. Kiša sipa, sitna, beskrajna - no to ne treba nikog da uznemiruje. Eno Madlen, posuta helenskom limunadom, stoji, sva crna, u noći – seća se izginulih vojnika Velike armije za koje je zidana, i misli na otmene svadbe koje su, u njoj, češće nego otmena krštenja. Dva velika, zažarena oka Orleanske stanice gledaju mirno u Senu. Da, samo sam ja patetičan, noći je svejedno.
Pobesneli konji spomenika na Gran Paleu hoće da skoče dole. Poda mnom, duboko, u zemlji, ispod Sene, jure vozovi, a kraj mene prolaze zagrljeni parovi, i protrčavaju mačke. U Carigradu vole pse, ovde mačke. Ljubav je večna, beskrajna, i opšta. Svi su parovi jednaki, i sve mačke crne. Neka vas ne vređa sve ovo. U Čikagu ima jedan pesnik, optimista, on peva i slavi velike gradove, ogroman život, i večno, zaljubljeno čovečanstvo. Ja, mada sam civilizovan, kao i ostali naši književnici, i ne bih prevrnuo čašu na dvorskom ručku, ipak, gledam ove mokre, ogromne konture sa mnogo manje divljenja.
Potomak pastira, sa malo razumljive afektacije, znam da su plavi zidovi nebesa ogromniji; vidim zvezdane površine reka, šuma i gora, i osećam da ću jednom, teškim korakom, hodati po njima, davno zaboravivši sve ovo. Oprostite što teško prelazim na stvar. Sve te zamršene misli jure po glavi, iz kineskih pesama, iz knjiga o gotici. Ta vi znate da nema Srbina koji može zamisliti da neko i kod nas može šta zamisliti. U detinjstvu smo odrasli sa konturama Bocarećeva Šarca, i sa divnom konturom Saborne crkve, a sad smo klasičari, kosmičari, kubiste, radikali, već kako ko – pa je malo teško. Zar ne ?
Ipak, ja sam ovde, umoran i prokisao, samo zato da vam javim da se, već jednom, opet setite večnosti.
U ogromnim ovim vrtovima i širinama, pod granjem mokrim, koje znam da je počelo da pupi, ovde gde je Pariz najlepši, zastajem da vam javim – pre nego što vam počnem pisati o parlamentima, Evropi, izložbama, Srbima na Sen Mišelu – da zaboravite već jednom sve, da se opet jednom, bezbrižni, setite večnosti. Stojim visoko. Dubina mosta d'Jena, koja se beli i sjaji od kiše, i prolazi ispod čudovišta Ajfelova, odvodi u beskraj. Nigde na svetu nije ovako duboka voda i ovako široko nebo. Veliki vrtovi u kojima cvetaju svetiljke, zelene, žute i crvene; njino svetlucanje u vodama, polako diže ceo Pariz u providan, jutarnji zrak. Kiša se jedva oseća. Prvi tramvaji prolaze. Daleko, u stajaćoj, širokoj vodi, suro, kao neka galija čuvarica u luci, sa svojim crvenim svetiljkama, ljulja se ostrvo Pariza, sa starim zidovima i gotskim kulama. Nad Notrdamom se vedri, trepere pobledele zvezde, kao iskre bežičnog brzojava. Oni javljaju da dolazi proleće. ~ Milo Crnjanski,#NFDB
527:Bazen öyle dakikalar oluyor ki tek başıma kalmaktan, tek başıma hüzünlenip tek başıma kesintisiz kederlenmekten mutlu oluyorum ve böyle hallerim gitgide sıklaşıyor artık. Hatıralarımın açıklanamayan bir yanı var, beni dizginsizce çekiyor, öyle güçlü çekiyor ki birkaç saat çevremdeki her şeye karşı duygusuz kalıp her şeyi, gerçek her şeyi unutuyorum. Ve bugün yaşadığım her şey, acı olsun, kederli olsun, tatlı olsun, her şey bana geçmişimdeki benzer bir şeyi, genellikle de çocukluğumda, çocukluğumun altın çağlarında olan bir şeyi hatırlatıyor. Ama bu tür anlardan sonra fenalaşıyorum. Biraz güçsüzleşiyorum, hayalperestliğim yıpratıyor beni, sağlığım da zaten gitgide kötüleşiyor. Ama bugün sonbaharda az bulunan türden daha aydınlık, açık, parlak bir sabah var, beni canlandırdı ve mutlulukla karşıladım onu. Demek, sonbahar oldu artık! Köydeyken sonbaharı ne çok severdim! Daha küçücük çocuktum, ama o zaman da birçok şey hissederdim. Sonbahar akşamını sabahından daha çok severdim. Evimizden iki adım ötede, dağın kıyısında, göl vardı. Bu göl –şimdi gözlerimin önüne geliyor– bu göl öyle büyük, öyle aydınlık, öyle temizdi ki, kristal gibiydi! Bazen, eğer sessiz bir akşamsa göl sakin olurdu; kıyıya toplanmış köylerde kıpırtı olmazdı, su dümdüz dururdu, ayna gibi. Aydınlık! Soğuk! Otun üzerine çiy düşer, kıyıdaki izbelerde mumlar yanar, sürü toplanır; bu sırada ben de sessizce evden kaçar, gölüme bakmaya giderdim ve oturup seyrederdim, bazen. Suyun kıyısındaki balıkçılar çalı çırpı toplayıp yakardı ve ışık suyun üzerinde uzaklara uzanırdı. Gök çok soğuk, mavi ve kızıl, alevli kuşaklarla çevrelenmiş olurdu ve bu kuşaklar gitgide daha soluk renge kayardı; ay çıkardı; havada öyle bir sessizlik olurdu ki, ürken bir küçük kuş kanat çırptı mı, bir kamış hafif rüzgârdan sallandı mı, bir balık suda süzüldü mü; hepsi, hepsi duyulurdu. Mavi suyun üzerinde beyaz, ince, saydam bir sis yükselir, uzaklar kararır; her şey sanki gömülür dumana, yakınlarda da her şeyin hatları belirginleşmiş, sanki kalemle çizilmiş gibi olur... kayık, kıyı, adalar; savrulmuş, kıyının kenarında unutulmuş bir fıçı, hafif hafif salınır suda, salkımsöğüt sarı yapraklarını kamışlara döker, geç kalmış bir martı havalanır, dalar soğuk suya, sonra yine kanat çırpar ve kaybolur siste. Seyrettim, dinledim; mucizevi bir iyilik halindeydim! Üstelik bebektim, çocuktum daha!.. Sonbaharı öyle severdim ki ekinlerin artık toplandığı, bütün işlerin sona erdiği, klübelerde toplanmaların başladığı, herkesin artık kışı beklediği o sonbahar sonunu. O zaman etraf daha da karamsar olurdu, gök bulutlarla kaplanır, sarı yapraklar çıplak ormanın kıyılarındaki patikalara toplanırdı, orman da –özellikle de akşamleyin, nemli bir sis çöktüğü ve köyler sisin içinde devler gibi, çirkin, korkunç hayaller gibi görünüp kaybolduğu zaman– mavileşir, kararırdı. Yürürken geç kalırdım bazen, diğerlerinden geri kalır, tek başıma yürürdüm, sonra da korkup acele ederdim! Yaprak gibi titrerdim; böyle giderken ya şu kovuktan korkunç biri çıkarsa, diye düşünürdüm; bu arada rüzgâr esip gelir ormandan, uğuldar, kükrer, acıklı bir şekilde inler, cılız dallardan yığın yığın yaprak koparır, havada döndürür onları ve arkalarından uzun, geniş, gürültücü bir sürü, yürek parçalayıcı vahşi bir çığlıkla, bir kuş sürüsü sökün eder, gök kararır ve hepsini örter. Korkunç olur ortalık, bu sırada –sanki birini duymuş gibi– bir ses, sanki birisi fısıldar: “Koş, koş, çocuk, geç kalma; korkunç bir şey olacak az sonra, koş, çocuk!” – korku düşer kalbime ve nefesim alev almış gibi koşarım, koşarım. Koşarak, nefes nefese varırım ev ~ Anonymous, #NFDB
528:Neće ti smetati ako slušamo muziku?" pita Ošima.
Neće, kažem.
On pritisne dugme cd plejera. Počinje klasična klavirska muzika. Neko vreme pomno slušam tu muziku i dobijam ideju šta bi to moglo biti. Nije ni Betoven, ni Šuman. Istorijski gledano, tu je negde između.
"Šubert ?" pitam ja.
"Da", kaže on. I sa rukama na volanu, u položaju u kom kazaljke na satu pokazuju 10.10, pogleda me krajičkom oka. "Voliš Šubertovu muziku ?"
Ne nešto naročito, kažem.
Ošima klimne glavom. "Kad vozim, često odvrnem Šubertove klavirske sonate do daske. Šta misliš zašto ?"
"Ne znam", kažem ja.
"Zato što su klavirske sonate Franca Šuberta među najtežim kompozicijama na svetu da se savršeno izvedu. Naročito ova sonata u D-duru. Ta je strašno komplikovana. ako se izdvoji samo jedan ili dva stava tog dela, ima pijanista koji su u stanju gotovo savršeno da ih odsviraju. ali, ako slušaš sva četiri stava zaredom kao jedinstveno delo, ne postoji ni jedna njihova zadovoljavajuća interpretacija, bar ne koliko je meni poznato. Do sada su se razni čuveni pijanisti okušali u izazovu ove kompozicije, ali svaki od njih ima očigledne nedostatke. Još nije bilo nijedne izvedbe za koju možeš da kažeš 'E, to je to !' Šta misliš, zbog čega ?"
"Ne znam", kažem.
"Zato što je sama kompozicija nepotpuna. Robert Šuman, koji je bio odličan poznavalac Šubertove klavirske muzike, ovu je kompoziciju ocenio kao 'nebeski preopširnu'.
"Ako je sama kompozicija nepotpuna, zašto su se razni čuveni pijanisti oprobavali na njoj ?"
"To je dobro pitanje", kaže Ošima. Onda zastane. Tu tišinu ispunjava muzika. "Nemam konkretno objašnjenje za to. Ali mogu jedno da kažem, a to je da dela koja poseduju određenu vrstu nepotpunosti, upravo zbog te nesavršenosti privlače čovekovu dušu - bar snažno privlače dušu određene vrste ljudi. Recimo, tebe privlači 'Rudar". Zbog toga on ima moć da te usisa kakve nema u zaokruženim delima kao što je 'Duša' ili 'Sanširo'. Ti to delo pronađeš ili ono pronađe tebe. Šubertova sonata u D-duru je upravo takva. U njoj postoji nešto što veže nit tvoje duše kako nijedna druga kompozicija ne može.
"Dakle", kažem ja, "da se vratim na prvo pitanje - zbog čega ti slušaš Šubertove sonate ? Naročito dok voziš automobil."
"Šubertove sonate, posebno sonata u D-duru, ne mogu se smatrati umetnošću samo zato što su dobro izvedene. Kao što je Šuman ukazao, ova sonata je previše pastoralna i predugačka je, a i sa stanovišta tehnike je isuviše jednostavna. Kad se ta kompozicija dosledno odsvira, pretvori se u najobičniji bljutavi, suvoparni antikvitet. Zato joj svojom virtuoznošću svaki pijanista doda ponešto. Smisli nešto. Recimo, evo ovako pojačava artikulaciju. Ili svira rubato, ubrza tempo ili uradi varijaciju. Ako to ne učini, nema čime da popuni vreme. Ali, ako se to ne izvede pažljivo, takav jedan dodatak naruši integritet dela. To onda nije više Šubertova muzika. Bez izuzetka svi pijanisti koji sviraju sonatu u D-duru upadnu u taj paradoks.
On osluškuje muziku. Pevuši melodiju. A onda nastavlja priču.
"Zbog toga ja često slušam Šuberta dok vozim. Kao što sam ti malopre rekao, baš zato što su izvedbe njegove muzike u izvesnom smislu nepotpune. Kvalitetna nesavršenost puna naboja stimuliše čovekovu svest, izoštrava mu pažnju. Kad bih u vožnji slušao savršenu muziku bez premca u savršenom izvođenju, možda bih poželeo da samo zatvorim oči i tako umrem. Zauzvrat, ja slušam sonatu u D-duru i u njoj razaznajem granice čovekove moći. Spoznajem da određena vrsta savršenstva može da se otelotvori isključivo beskonačnom akumulacijom nesavršenosti. To me ohrabruje. Razumeš šta hoću da ti kažem? ~ Haruki Murakami,#NFDB
529:Kardeşlere gereksinme duyduğunu asla kabul etmemişti. Ama duyuyordu işte. Ardında bıraktığı yaşamla, ona taze umutlar yeşerten henüz başlamadığı yaşam arasında duyumsadığı bu (psikiyatrik/psikotik) çelişki içinde, ikinciden yana koyuyordu tavrını. İlk izlenimleri (hep en iyisidir), iyi şeyler umut etmesi, hastalarla arasında benzerlikler kurması gibi şeyler güçlendiriyordu kanısını. Geriye yalnızca dayanaklar bulmak, bunları yalanlamaya çalışan bütün öteki unsurları ortadan kaldırmak kalıyordu. Zor ama keyifli bir işti.
Koğuşlarda geçen her saat, hastalara duyduğu saygıyı ve sağlıklı bir aklın göstergesini dış gerçeklikle kurulan ilişkiye bağlayan sahte bilimsel yaklaşıma duyduğu tiksintiyi artırıyordu zorunlu olarak. Her geçen saat artırıyordu.
Dış gerçekliğin doğası anlaşılmaz kalıyordu. Bilimin erkekleri, kadınları ve çocukları veriler önünde boyunlarını bükmek zorunda kalıyordu, ister istemez. Dış gerçekliğin ya da kısacası gerçekliğin tanımı, tanımlayanın duyarlılığına göre değişiyordu. Ama hepsi, bu gerçeklikle temasa geçmenin, temas ne kadar üstünkörü olursa olsun, ender görülen bir ayrıcalık olduğunda birleşir duumdaydı.
Bu anlayışın ışığında hastalar gerçeklikten, ortalama birinin gerçekliğinden, ağır vakalarda gözlemlendiği gibi bütünüyle olmasa da en azından bazı temel noktalarda “kopmuş” olarak tanımlanıyorlardı. Tedavinin işlevi hastayı kendi küçük, özel çöplüğünden çıkarıp muhteşem dünyanın merak, sevgi, nefret, tutku, sevinme, ağlama gibi farklı unsurlarıyla, paha biçilmez ayrıcalığına yeniden kavuşacağı ve kendisinden hiç de farklı olmayan ötekilerle akılcı ve dengeli biçimde avunacağı duruma getirmek ve aradaki uçurumu kapamaktı.
Ama bütün bunlar, psikiyatrların sürgün diye tanımladığı bedensel ve ussal deneyimi barınak; iyiliksever bir dizgedan kovulmuş olarak değerlendiren, hastalığı da müthiş bir fiyaskodan kaçmış kişiler olarak gören Murphy'yi çileden çıkarıyordu. Eğer aklı günlük olayları yorulmak bilmeyen bir araç gibi alt alta yazıp toplayan şaşmaz bir yazarkasa olsa, o zaman kuşkusuz aklın yitimine üzüntü duyabilirdi. Ama böyle olmadığına göre, aklı diye adlandırdığı şey bir araçtan çok, içinden kendinin soyutlanmış olduğu günlük olayların bir izdüşümü biçiminde ortaya çıktığına göre aklın yok oluşunu, zincirlerinden kurtulmayla özdeşleştirip alkışlamasından daha doğal ne olabilirdi?
Murphy'nin saplantısının basitleştirdiği ve çarpıttığı çelişki o halde büyük dünyayla küçük dünyayı temelde karşı karşıya getiriyordu. Hastaların etkisiyle ikincisini, psikiyatrların zorlaması ile ilkini yeğleme arasında kararsızca dolanıyordu. Kararsızlık yalnızca olgular düzlemindeydı. Yalnızca olgular. Seçimini yapmıştı o. "Ben büyük dünyadan değilim, küçük dünyadanım" nakaratı Murphy için epey eskilere dayanıyordu ve olumsuz bir inanca, daha doğrusu olumsuz iki inanca dönüşmüştü. Bir kere mağarasının mutlu manzaralarını gördükten sonra bırakın bunları geliştirip işlemeyi, fiyaskolara nasıl dayanabilirdi? Arnold Geulincx’in güzelim Latincesiyle söylediği gibi: Ubi nihil vales, ibi nihil velis.
Ama hiçbir değer taşımadığı bir yerde, hiçbir şey istememesi yeterli olmuyordu, bir adım daha atıp yalnızca kendisini sevebilecek bir ussal aşkın dışında kalan her şeyi yadsıması da yeterli olmuyordu çünkü sevilecek başka yanı yoktu. Bu hiçbir zaman yeterli olmamıştı ve yeterli olabileceğine ilişkin hiçbir belirti göstermiyordu. Bu özellikler ve öteki ikinci derecede önemli şeyler, maddesel düzlemde destek bulsalar (örneğin sallanan iskemle) ve kendileri için her yönde baskı yapsalar da istenen kararın kesinleşmesini başaramazlardı. Parçalanmışlığı sürüyordu; Celia'ya, baharatlı ekmeğe ve benzeri şeylere duyduğu zayıflık bunun göstergesiydi. Tek parçada bütünleşme olanaklarından yoksundu. ~ Samuel Beckett,#NFDB
530:Bu köylü kısmı iyilik bilmez. Netsen neylesen faydasız. Onlar için paralan, rezil ol, köylümün bir tekinin kılma hile gelmesin diye çırpın, canını ver uğurlarına, bana mısın demezler. Azıcık açık yerini görmesinler, aç kurt gibi üstüne aldırırlar. Bunların düşük yerini buldun muydu yükleneceksin. Gözünün yaşına bakmayacaksın. Tüm suç hükümette. Hükümet yüz veriyor bunlara. Kimse değil, hükümet. Tutmuş bir de bunlara oy verdirip hükümet kurduruyor. Hükümeti bunlar yapıyormuş! Teh! Tuzlayım da kokma! Bak hele, şu uyuz Mahmudun kurduğu hükümete! Bak hele, nasıl da dediğini, istediğini yapıyorlar Uyuz Mahmudun! Seçim zamanı gelince de - yanlarından geçilmez. İki gün kapısına varıp yalvaracaksın da, öyle verecek oyunu. Bunlar oy verince ne oluyor ki? Canım bu hükümetin işi iş değil. Yanlış işler yapıyor. Bunlar kim, hükümet kim arkadaş! Anlatamazsın. Satamazsın ki, bunlar üç keçiyi sayamazlar. Güdemezler. Hep bunlar o İsmetin başının altından çıktı. Bir kocaman, atadan dededen gelme Muhtar bile, benden yana olsunlar diye onlara yüzsuyu döküyor. Ellerinden gelse, muhtarlık yapacak başka birisini bulsalar, vallahi de billahi de çeker oylarını başkasına verirler. Sümüklü Öksüze bile verirler de onu Muhtar yaparlar. Amma hükümet adamını ağırlayacak evinde yatıracak, ona güzel sözler edecek kimse yok köyde Hele bulsunlar birisini. Kaldırır atıverirler soydan muhtarlarını şuraya. Ve de bir daha yüzümüze bakmazlar.
Bu İsmetin çıkardığı bu iş olmasaydı, Taşbaşoğlu böyle ayrı baş çekebilir miydi? Hep onun yüzünden. Bir daha da hükümet yüzü görebilir misin İsmet! Başımıza çıkardıklarından bir tek oy alabilir misin İsmet! Benim şu kara canım sağ iken sana zırnık oy verdirmem. Kendi düşen ağlamaz. Sen yaptın, sen çek! Bizi bu belâya koşan sensin. Bak bakalım, şu başımıza adam diye çıkardığın, muhtarlığa karıştırdığın, oy sahibi yapıp da sözüm ona hükümeti ellerine verdiğin ayağı yalınlar, sana bir tek oy veriyorlar mı? Aaaah İsmet! Sende de azıcık akıl varsa, ben şu bıyıklarımı keserim. Paşa olmuşsun, Cumhurbaşkanı olmuşsun ya, boşuna. Adam hiç elindeki düğümü, durup dururken, götürüp de kendi ayağına düğümler mi? Yaşın da geldi geçti derler. Bir daha, enseyin kökünü görürsün de Cumhurbaşkanlığım göremezsin. Taşbaşoğlunu başıma adam diye çıkardın mı, çıkarmadın mı, ölsem yitsem de, seni babamdan çok sevsem de, senden yana olamam arkadaş! Koca Cumhurbaşkanlığını, durup dururken, iki yalınayağın oyuyla başkasına veren, koskoca bir milleti idare edemez. Koca bir Paşalığı başkasına verene ben akıllı diyemem, arkadaş, isterse ünün Firengistanı tutsun. Çok büyük siyasetçi ol! Sen bir işe yaramazsın, arkadaş! Sana da hiç bir vakit benim gönlüm doğrulmaz, arkadaş! Belli bil. Bu işi yaparken adam hiç yanma yönüne, sadıkana muhtarlarına sormaz mı? Bu millet beni ister mi istemez mi, demez mi? Az daha senin yüzünden perişan olup, köye rezil oluyorduk. Bereket ki hemen karşıya geçtik. Hükümet nerde, millet orda. Sen bunu bilmez misin? Bilmezsen, öğrendin işte arkadaş! Öğrendin ya,iş işten geçti. Taşlar alıp kara bağrın döğersin şimdi ya, devlet dediğin bir kuştur, elinden bir boşanır kaçarsa, bir daha tutamazsın arkadaş! Şimdi de tutacağım diye çırpın dur. Çırpın ha çırpın. Bir daha koklatırlar mı adama. Tüm millet seninle olsa, iki baldırıçıplağın oyuyla, bir daha Reisi cumhurluğu sana kaptırırlar mı? Taşbaşoğlu adamı ne bilir, iti ne bilir? Onu sen adam edip karşıma diktin ya, ben onun oyunu bile sana verdirmem. Bunu böylece bile de, dövünesin. Aaaah İsmet aaah! Senin zamanında olsaydı... Seni ne yapmalı bilmem ki... Belânı buldun ya, bize de mazarratın dokundu. Bir uyuz dananın kırk köye mazarratı çok olur arkadaş! Belli bil.
Yemek yemeden, soyunmadan yatağa girdi. Hınçlıydı. Uzun zaman gözleri gökyüzündeki yıldızlarda İsmet Paşayı, yaptığı kötü işleri düşündü. Kafası bu işleri, bu İsmet Paşanın işlerini bir türlü almıyordu. En sonunda şu sonuca vardı ki insan kocayınca böyle olur. ~ Ya ar Kemal,#NFDB
531:GALERIJA
Prenoćio sam u motelu na autoputu E3.
U sobi vonj znan mi
iz muzeja sa azijskom postavkom:
tibetanske, japanske maske na svetlom zidu.
Ali to sad nisu maske, već lica
što prodiru kroz beli zid zaboravnosti
da se dokopaju vazduha, da nešto zamole.
Ležim budan i posmatram ih kako se bore
iščezavaju i vraćaju.
Neke svoj izgled zajme od onih drugih, obrazine
menjaju duboko u meni
gde zaborav i sećanje obavljaju svoje nagodbe.
Onda prodiru kroz premaz zaboravnosti
belog zida,
iščeznu, a potom su opet tu.
Ima ovde one žalosti što ne bi da se tako zove.
Dobro došli u ove prave galerije!
Dobro došli u ove prave galerije!
U stvarne rešetke!
Dečak što je nekog paralisao karate udarcem
još snatri o brzoj zaradi.
Žena grozničavo kupuje stvari
kako bi ih zavrljačila u ždrelo praznog budžaka
što se iza nje krije.
Gospodin Iks se ne usuđuje da napusti svoj stan.
Mračni stroj zagonetnih prilika
tu je, između njega
i obzorja, večito iščezavajućeg.
Ona što negde pobeže iz Karelije,
koja je umela da se smeje...
pojavljuje se sad,
ali nema, okamenjena, sumerski kip.
Kao kad mi ono bi deset godina i kad kasno stigoh
kući.
Na stepeništu svetla behu pogašena,
ali lift je svetleo, i pođe uvis
kao ronilačko zvono u mrklu dubinu,
sprat za spratom, dok nestvarna lica
na rešetke navaljivahu...
Ali to su stvarna lica, ne ona iz uobrazilje.
Ležim raspet poput raskršća.
Mnogo njih diže se iz bele magle.
Jedni druge dodirnusmo, odista!
Dug svetao hodnik miriše na karbol.
Invalidska kolica. Tinejdžerka
koja posle saobraćajnog udesa uči da govori.
Onaj što htede pod vodom da vikne
te mu grozna hladet čitavog sveta
nahrupi kroz nos i usta.
Glasovi u mikrofon sasuše: Brzina je sila,
brzina je moć!
Igraj igru, The show must go on!!
Napredujemo u karijerama kruto, korak po korak,
kao u „no“ drami
pod maskama, s pesme krikom: Ja, to sam ja!
One što gube
predstavlja umotan čaršav.
Neki umetnik kaza: Ranije bejah planeta
s vlastitim debelim vazdušnim omotačem.
Zrake spolja razbijahu se u dúge,
a unutra bes grmaljavine neprestani.
Sad ugašen sam, suv i otkriven.
Nema više detinjaste energije:
Jedna mi je strana topla, druga hladna.
Bez dúga.
Ugnezdih se u kući vrlo istančanog sluha.
Mnogi bi da uđu kroz zidove,
ali većina to ne uspeva:
beli šum zaborava ih zagluši.
Neznana pesma davi se u zidovima.
Uzdržano kuckanje što bi da i ne sasluša
isprekidane uzdahe
moje ostarele odgovore dok beskućnički puze.
Slušaj rutinski samoprekor društva,
glas što nemalo pirka,
poput veštački stvorenog vetra po hodnicima
rudnika šesto metara duboko.
Oči su nam pod zavojima širom otvorene.
Bar da sam im pomogao da shvate
kako drhtanje pod nama
beše znak da smo na mostu...
Često sam morao da stojim nepokretan.
Partner bacača noževa u cirkusu!
Pitanja što sam u besu sa sebe stresao
vraćala su se strmoglavo natrag
ne dosežući do mene nego se zabadajući u obris,
grubo ocrtavajući još
mesto s kog bejah već iskoračio.
Često bih morao da ćutim. Svojevoljno!
Pošto je „poslednja reč“ izgovarana uvek iznova.
Zbog „Dobar dan“ i „Do viđenja“...
Zbog dana nalik ovom...
Zbog toga što će margine prerasti
vlastite rubove
i preplaviti čitav tekst.
Prenoćih u motelu somnambula.
Mnoga lica ovde su beznadna,
a druga su smirena
nakon hodočašća po zaboravu.
Dišu, iščezavaju, upinju se da se vrate,
gledaju kroz mene,
svi bi one ikonice pravednosti da se dokopaju.
Ali retko se dogodi
da neko od nas doista vidi drugog:
Za časak, ukaže se čovek
kao na fotografiji, samo kudikamo jasnije,
a u pozadini,
nešto je veće od njegove senke.
Cela njegova figura stoji pred brdom.
Pre će biti da je to puževa kućica nego brdo.
Pre će biti istinska kuća nego puževa ljuska.
Nije čak ni kuća, ali ima mnoštvo odaja.
Sve je neodrađeno, ali još kako rečito.
On izrasta iz toga, a to iz njega.
To je njegov život, njegov lavirint. ~ Tomas Transtr mer,#NFDB
1096 Integral Yoga
403 Poetry
211 Occultism
145 Philosophy
140 Christianity
114 Fiction
86 Yoga
83 Psychology
73 Mysticism
21 Science
18 Mythology
16 Integral Theory
12 Hinduism
10 Education
8 Sufism
6 Philsophy
6 Baha i Faith
4 Theosophy
3 Kabbalah
3 Cybernetics
3 Buddhism
2 Islam
1 Thelema
1 Taoism
1 Alchemy
590 The Mother
589 Sri Aurobindo
373 Satprem
200 Nolini Kanta Gupta
81 Carl Jung
74 Aleister Crowley
73 H P Lovecraft
61 William Wordsworth
59 James George Frazer
55 William Butler Yeats
52 Plotinus
47 Sri Ramakrishna
43 Percy Bysshe Shelley
40 Pierre Teilhard de Chardin
33 Saint Augustine of Hippo
26 Jorge Luis Borges
26 John Keats
22 Swami Krishnananda
22 Aldous Huxley
21 Friedrich Nietzsche
19 A B Purani
18 Saint Teresa of Avila
17 Rabindranath Tagore
16 Swami Vivekananda
16 Franz Bardon
15 Robert Browning
14 Saint John of Climacus
13 Rainer Maria Rilke
13 Lucretius
13 Friedrich Schiller
12 Plato
12 Ovid
11 Nirodbaran
11 Edgar Allan Poe
11 Anonymous
10 Rudolf Steiner
10 Peter J Carroll
10 George Van Vrekhem
8 Johann Wolfgang von Goethe
7 Sri Ramana Maharshi
7 Paul Richard
7 Jordan Peterson
6 Walt Whitman
6 Ralph Waldo Emerson
6 Joseph Campbell
6 Jalaluddin Rumi
6 Henry David Thoreau
6 Baha u llah
5 Al-Ghazali
4 Vyasa
4 Kabir
4 Hafiz
4 Aristotle
3 Swami Sivananda Saraswati
3 Rabbi Moses Luzzatto
3 Norbert Wiener
3 Ken Wilber
3 Jacopone da Todi
3 Farid ud-Din Attar
3 Bokar Rinpoche
2 William Blake
2 Thubten Chodron
2 R Buckminster Fuller
2 Rabbi Abraham Abulafia
2 Muhammad
2 Mahendranath Gupta
2 Li Bai
2 Jorge Luis Borges
2 Jean Gebser
2 Italo Calvino
2 Ibn Arabi
2 Hsuan Chueh of Yung Chia
2 Genpo Roshi
130 Record of Yoga
92 The Synthesis Of Yoga
73 Lovecraft - Poems
61 Wordsworth - Poems
59 The Golden Bough
55 Yeats - Poems
46 The Gospel of Sri Ramakrishna
46 Agenda Vol 03
45 The Life Divine
44 Magick Without Tears
43 Shelley - Poems
43 Savitri
41 Agenda Vol 02
40 Collected Works of Nolini Kanta Gupta - Vol 04
38 On Thoughts And Aphorisms
38 Agenda Vol 01
35 Mysterium Coniunctionis
34 Essays In Philosophy And Yoga
34 Collected Works of Nolini Kanta Gupta - Vol 03
33 Collected Works of Nolini Kanta Gupta - Vol 07
33 Collected Works of Nolini Kanta Gupta - Vol 01
32 Questions And Answers 1957-1958
32 Agenda Vol 05
31 Agenda Vol 08
30 Questions And Answers 1950-1951
30 Agenda Vol 04
28 Questions And Answers 1953
26 Liber ABA
26 Letters On Yoga IV
26 Keats - Poems
25 Agenda Vol 10
24 Collected Works of Nolini Kanta Gupta - Vol 02
23 Questions And Answers 1956
23 Agenda Vol 07
22 The Study and Practice of Yoga
22 The Perennial Philosophy
22 Questions And Answers 1954
22 Letters On Yoga II
22 Labyrinths
22 City of God
21 The Practice of Psycho therapy
21 Questions And Answers 1955
20 Agenda Vol 06
19 Evening Talks With Sri Aurobindo
19 Essays On The Gita
19 Collected Poems
19 Agenda Vol 09
17 Agenda Vol 12
17 Agenda Vol 11
16 Tagore - Poems
16 Plotinus - Complete Works Vol 04
16 Essays Divine And Human
16 Collected Works of Nolini Kanta Gupta - Vol 05
15 The Human Cycle
15 Plotinus - Complete Works Vol 01
15 Letters On Yoga I
15 Letters On Poetry And Art
15 Browning - Poems
14 The Secret Of The Veda
14 The Phenomenon of Man
14 The Ladder of Divine Ascent
14 The Bible
14 The Archetypes and the Collective Unconscious
13 The Future of Man
13 Schiller - Poems
13 Rilke - Poems
13 Of The Nature Of Things
12 Thus Spoke Zarathustra
12 Talks
12 Sri Aurobindo or the Adventure of Consciousness
12 Plotinus - Complete Works Vol 02
12 Metamorphoses
11 Words Of Long Ago
11 Twelve Years With Sri Aurobindo
11 The Practice of Magical Evocation
11 The Confessions of Saint Augustine
11 On the Way to Supermanhood
11 Aion
11 Agenda Vol 13
10 The Interior Castle or The Mansions
10 Questions And Answers 1929-1931
10 Preparing for the Miraculous
10 Prayers And Meditations
10 Poe - Poems
10 Liber Null
10 Collected Works of Nolini Kanta Gupta - Vol 06
9 Twilight of the Idols
9 The Divine Comedy
9 Some Answers From The Mother
9 Plotinus - Complete Works Vol 03
8 Vedic and Philological Studies
8 The Way of Perfection
8 Raja-Yoga
8 On Education
8 Let Me Explain
8 Collected Works of Nolini Kanta Gupta - Vol 08
8 5.1.01 - Ilion
7 The Problems of Philosophy
7 The Mother With Letters On The Mother
7 Maps of Meaning
7 Letters On Yoga III
7 Isha Upanishad
7 Bhakti-Yoga
6 Whitman - Poems
6 Walden
6 The Secret Doctrine
6 The Hero with a Thousand Faces
6 Faust
6 Emerson - Poems
6 Crowley - Poems
6 A Garden of Pomegranates - An Outline of the Qabalah
5 The Red Book Liber Novus
5 The Alchemy of Happiness
5 Rumi - Poems
5 Knowledge of the Higher Worlds
5 Initiation Into Hermetics
5 Hymn of the Universe
4 Words Of The Mother II
4 Vishnu Purana
4 Poetics
4 Kena and Other Upanishads
4 Hymns to the Mystic Fire
4 Hafiz - Poems
4 Borges - Poems
3 The Tibetan Yogas of Dream and Sleep
3 Theosophy
3 The Integral Yoga
3 The Book of Certitude
3 The 7 Habits of Highly Effective People
3 Tara - The Feminine Divine
3 Sex Ecology Spirituality
3 General Principles of Kabbalah
3 Dark Night of the Soul
3 Cybernetics
2 Words Of The Mother III
2 The Zen Teaching of Bodhidharma
2 The Lotus Sutra
2 The Ever-Present Origin
2 The Essentials of Education
2 The Castle of Crossed Destinies
2 The Blue Cliff Records
2 Synergetics - Explorations in the Geometry of Thinking
2 Symposium
2 Songs of Kabir
2 Selected Fictions
2 Quran
2 Li Bai - Poems
2 How to Free Your Mind - Tara the Liberator
2 Goethe - Poems
2 God Exists
2 Beating the Cloth Drum Letters of Zen Master Hakuin
2 Anonymous - Poems
2 Advanced Dungeons and Dragons 2E
00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Zen
In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything.
It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.
--
These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to brea the the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness.
And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed.
00.02 - Mystic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
We can make a distinction here between two types of expression which we have put together indiscriminately, figures and symbols. Figures, we may say, are those that are constructed by the rational mind, the intellect; they are mere metaphors and similes and are not organically related to the thing experienced, but put round it as a robe that can be dropped or changed without affecting the experience itself. Thus, for example, when the Upanishad says, tmnam rathinam viddhi (Know that the soul is the master of the chariot who sits within it) or indriyi haynhu (The senses, they say, are the horses), we have here only a comparison or analogy that is common and natural to the poetic manner. The particular figure or simile used is not inevitable to the idea or experience that it seeks to express, its part and parcel. On the other hand, take this Upanishadic perception: hirayamayena patrea satyasyphitam mukham (The face of the Truth lies hidden under the golden orb). Here the symbol is not mere analogy or comparison, a figure; it is one with the very substance of the experience the two cannot be separated. Or when the Vedas speak of the kindling of the Fire, the rushing of the waters or the rise of the Dawn, the images though taken from the material world, are not used for the sake of mere comparison, but they are the embodiments, the living forms of truths experienced in another world.
When a Mystic refers to the Solar Light or to the Fire the light, for example, that struck down Saul and transformed him into Saint Paul or the burning bush that visited Moses, it is not the physical or material object that he means and yet it is that in a way. It is the materialization of something that is fundamentally not material: some movement in an inner consciousness precipitates itself into the region of the senses and takes from out of the material the form commensurable with its nature that it finds there.
And there is such a commensurability or parallelism between the various levels of consciousness, in and through all the differences that separate them from one another. Thus an object or a movement apprehended on the physical plane has a sort of line of re-echoing images extended in a series along the whole gradation of the inner planes; otherwise viewed, an object or movement in the innermost consciousness translates itself in varying modes from plane to plane down to the most material, where it appears in its grossest form as a concrete three-dimensional object or a mechanical movement. This parallelism or commensurability by virtue of which the different and divergent states of consciousness can portray or represent each other is the source of all symbolism.
A symbol symbolizes something for this reason that both possess in common a certain identical, at least similar, quality or rhythm or vibration, the symbol possessing it in a grosser or more apparent or sensuous form than the thing symbolized does. Sometimes it may happen that it is more than a certain quality or rhythm or vibration that is common between the two: the symbol in its entirety is the thing symbolized but thrown down on another plane, it is the embodiment of the latter in a more concrete world. The light and the fire that Saint Paul and Moses saw appear to be of this kind.
00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
In the same way, the world of spiritual experiences is also something methodical, well-organized, significant. It may not be and is not the rational world of the mind and the sense; but it need not, for that reason, be devoid of meaning, mere fancifulness or a child's imagination running riot. Here also the right key has to be found, the grammar and vocabulary of that language mastered. And as the best way to have complete mastery of a language is to live among the people who speak it, so, in the matter of spiritual language, the best and the only way to learn it is to go and live in its native country.
Now, as regards the interpretation of the story cited, should not a suspicion arise naturally at the very outset that the dog of the story is not a dog but represents something else? First, a significant epithet is given to itwhite; secondly, although it asks for food, it says that Om is its food and Om is its drink. In the Vedas we have some references to dogs. Yama has twin dogs that "guard the path and have powerful vision." They are his messengers, "they move widely and delight in power and possess the vast strength." The Vedic Rishis pray to them for Power and Bliss and for the vision of the Sun1. There is also the Hound of Heaven, Sarama, who comes down and discovers the luminous cows stolen and hidden by the Panis in their dark caves; she is the path-finder for Indra, the deliverer.
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The Sun is the first and the most immediate source of light that man has and needs. He is the presiding deity of our waking consciousness and has his seat in the eyecakusa ditya, ditya caku bhtvakii prviat. The eye is the representative of the senses; it is the sense par excellence. In truth, sense-perception is the initial light with which we have to guide us, it is the light with which we start on the way. A developed stage comes when the Sun sets for us, that is to say, when we retire from the senses and rise into the mind, whose divinity is the Moon. It is the mental knowledge, the light of reason and intelligence, of reflection and imagination that govern our consciousness. We have to proceed farther and get beyond the mind, exceed the derivative light of the Moon. So when the Moon sets, the Fire is kindled. It is the light of the ardent and aspiring heart, the glow of an inner urge, the instincts and inspirations of our secret life-will. Here we come into touch with a source of knowledge and realization, a guidance more direct than the mind and much deeper than the sense-perception. Still this light partakes more of heat than of pure luminosity; it is, one may say, incandescent feeling, but not vision. We must probe deeper, mount higherreach heights and profundities that are serene and transparent. The Fire is to be quieted and silenced, says the Upanishad. Then we come nearer, to the immediate vicinity of the Truth: an inner hearing opens, the direct voice of Truth the Wordreaches us to lead and guide. Even so, however, we have not come to the end of our journey; the Word of revelation is not the ult imate Light. The Word too is clothing, though a luminous clothinghiramayam ptram When this last veil dissolves and disappears, when utter silence, absolute calm and quietude reign in the entire consciousness, when no other lights trouble or distract our attention, there appears the Atman in its own body; we stand face to face with the source of all lights, the self of the Light, the light of the Self. We are that Light and we become that Light.
II. The Four Oblations
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The biological process, described in what may seem to be crude and mediaeval terms, really reflects or echoes a more subtle and psychological process. The images used form perhaps part of the current popular notion about the matter, but the esoteric sense goes beyond the outer symbols. The sky seems to be the far and tenuous region where the soul rests and awaits its next birthit is the region of Soma, the own Home of Bliss and Immortality. Now when the time or call comes, the soul stirs and journeys down that is the Rain. Next, it enters the earth atmosphere and clothes itself with the earth consciousness. Then it waits and calls for the formation of the material body, first by the contri bution of the father and then by that of the mother; when these two unite and the material body is formed, the soul incarnates.
Apart from the question whether the biological phenomenon described is really a symbol and a cloak for another order of reality, and even taking it at its face value, what is to be noted here is the idea of a cosmic cycle, and a cosmic cycle that proceeds through the principle of sacrifice. If it is asked what there is wonderful or particularly spiritual in this rather naf description of a very commonplace happening that gives it an honoured place in the Upanishads, the answer is that it is wonderful to see how the Upanishadic Rishi takes from an event its local, temporal and personal colour and incorporates it in a global movement, a cosmic cycle, as a limb of the Universal Brahman. The Upanishads contain passages which a puritanical mentality may perhaps describe as 'pornographic'; these have in fact been put by some on the Index expurgatorius. But the ancients saw these matters with other eyes and through another consciousness.
00.04 - The Beautiful in the Upanishads, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The form of a thing can be beautiful; but the formless too has its beauty. Indeed, the beauty of the formless, that is to say, the very sum and substance, the ult imate essence, the soul of beauty that is what suffuses, with in-gathered colour and enthusiasm, the realisation and poetic creation of the Upanishadic seer. All the forms that are scattered abroad in their myriad manifest beauty hold within themselves a secret Beauty and are reflected or projected out of it. This veiled Name of Beauty can be compared to nothing on the phenomenal hemisphere of Nature; it has no adequate image or representation below:
na tasya pratimsti
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The rich and sensuous beauty luxuriating in high colour and ample decoration that one meets often in the creation of the earlier Vedic seers returned again, in a more chiselled and polished and stylised manner, in the classical poets. The Upanishads in this respect have a certain kinship with the early poets of the intervening ageVyasa and Valmiki. Upam KlidsasyaKalidasa revels in figures and images; they are profusely heaped on one another and usually possess a complex and composite texture. Valmiki's images are simple and elemental, brief and instinct with a vast resonance, spare and full of power. The same brevity and simplicity, vibrant with an extraordinary power of evocation, are also characteristic of the Upanishadic mantra With Valmiki's
kamiva dupram
0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
What Jung calls archetypal images constantly rise to the surface of man's awareness from the vast unconscious that is the common heritage of all mankind.
The tragedy of civilized man is that he is cut off from awareness of his own instincts. The Qabalah can help him achieve the necessary understanding to effect a reunion with them, so that rather than being driven by forces he does not understand, he can harness for his conscious use the same power that guides the homing pigeon, teaches the beaver to build a dam and keeps the planets revolving in their appointed orbits about the sun.
000 - Humans in Universe, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science
facilitated division and multiplication. imagine trying to multiply or divide with
Roman numerals . . . impossible! The Renaissance began with the new calculating
0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
Gadadhar grew up into a healthy and restless boy, full of fun and sweet mischief. He was intelligent and precocious and endowed with a prodigious memory. On his father's lap he learnt by heart the names of his ancestors and the hymns to the gods and goddesses, and at the village school he was taught to read and write. But his greatest delight was to listen to recitations of stories from Hindu mythology and the epics. These he would afterwards recount from memory, to the great joy of the villagers. Painting he enjoyed; the art of moulding images of the gods and goddesses he learnt from the potters. But arithmetic was his great aversion.
At the age of six or seven Gadadhar had his first experience of spiritual ecstasy. One day in June or July, when he was walking along a narrow path between paddy-fields, eating the puffed rice that he carried in a basket, he looked up at the sky and saw a beautiful, dark thunder-cloud. As it spread, rapidly enveloping the whole sky, a flight of snow-white cranes passed in front of it. The beauty of the contrast overwhelmed the boy. He fell to the ground, unconscious, and the puffed rice went in all directions. Some villagers found him and carried him home in their arms. Gadadhar said later that in that state he had experienced an indescribable joy.
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Gadadhar was now permitted to worship Raghuvir. Thus began his first training in meditation. He so gave his heart and soul to the worship that the stone image very soon appeared to him as the living Lord of the Universe. His tendency to lose himself in contemplation was first noticed at this time. Behind his boyish light-heartedness was seen a deepening of his spiritual nature.
About this time, on the Sivaratri night, consecrated to the worship of Siva, a dramatic performance was arranged. The principal actor, who was to play the part of Siva, suddenly fell ill, and Gadadhar was persuaded to act in his place. While friends were dressing him for the role of Siva — smearing his body with ashes, matting his locks, placing a trident in his hand and a string of rudraksha beads around his neck — the boy appeared to become absent-minded. He approached the stage with slow and measured step, supported by his friends. He looked the living image of Siva. The audience loudly applauded what it took to be his skill as an actor, but it was soon discovered that he was really lost in meditation. His countenance was radiant and tears flowed from his eyes. He was lost to the outer world. The effect of this scene on the audience was tremendous. The people felt blessed as by a vision of Siva Himself. The performance had to be stopped, and the boy's mood lasted till the following morning.
Gadadhar himself now organized a dramatic company with his young friends. The stage was set in the mango orchard. The themes were selected from the stories of the Ramayana and the Mahabharata. Gadadhar knew by heart almost all the roles, having heard them from professional actors. His favourite theme was the Vrindavan episode of Krishna's life, depicting those exquisite love-stories of Krishna and the milkmaids and the cowherd boys. Gadadhar would play the parts of Radha or Krishna and would often lose himself in the character he was portraying. His natural feminine grace heightened the dramatic effect. The mango orchard would ring with the loud kirtan of the boys. Lost in song and merry-making, Gadadhar became indifferent to the routine of school.
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At the age of sixteen Gadadhar was summoned to Calcutta by his elder brother Ramkumar, who wished assistance in his priestly duties. Ramkumar had opened a Sanskrit academy to supplement his income, and it was his intention gradually to turn his younger brother's mind to education. Gadadhar applied himself heart and soul to his new duty as family priest to a number of Calcutta families. His worship was very different from that of the professional priests. He spent hours decorating the images and singing hymns and devotional songs; he performed with love the other duties of his office. People were impressed with his ardour. But to his studies he paid scant attention.
Ramkumar did not at first oppose the ways of his temperamental brother. He wanted Gadadhar to become used to the conditions of city life. But one day he decided to warn the boy about his indifference to the world. After all, in the near future Gadadhar must, as a householder, earn his livelihood through the performance of his brahminical duties; and these required a thorough knowledge of Hindu law, astrology, and kindred subjects. He gently admonished Gadadhar and asked him to pay more attention to his studies. But the boy replied spiritedly: "Brother, what shall I do with a mere bread-winning education? I would rather acquire that wisdom which will illumine my heart and give me satisfaction for ever."
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The Christian missionaries gave the finishing touch to the process of transformation. They ridiculed as relics of a barbarous age the images and rituals of the Hindu religion. They tried to persuade India that the teachings of her saints and seers were the cause of her downfall, that her Vedas, Puranas, and other scriptures were filled with superstition. Christianity, they maintained, had given the white races position and power in this world and assurance of happiness in the next; therefore Christianity was the best of all religions. Many intelligent young Hindus became converted. The man in the street was confused. The majority of the educated grew materialistic in their mental outlook. Everyone living near Calcutta or the other strong-holds of Western culture, even those who attempted to cling to the orthodox traditions of Hindu society, became infected by the new uncertainties and the new beliefs.
But the soul of India was to be resuscitated through a spiritual awakening. We hear the first call of this renascence in the spirited retort of the young Gadadhar: "Brother, what shall I do with a mere bread-winning education?"
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The temple of Radhakanta, also known as the temple of Vishnu, contains the images of Radha and Krishna, the symbol of union with God through ecstatic love. The two images stand on a pedestal facing the west. The floor is paved with marble. From the ceiling of the porch hang chandeliers protected from dust by coverings of red cloth. Canvas screens shield the images from the rays of the setting sun. Close to the threshold of the inner shrine is a small brass cup containing holy water. Devoted visitors reverently drink a few drops from the vessel.
--- KALI
The main temple is dedicated to Kali, the Divine Mother, here worshipped as Bhavatarini, the Saviour of the Universe. The floor of this temple also is paved with marble. The basalt image of the Mother, dressed in gorgeous gold brocade, stands on a white marble image of the prostrate body of Her Divine Consort, Siva, the symbol of the Absolute. On the feet of the Goddess are, among other ornaments, anklets of gold. Her arms are decked with jewelled ornaments of gold. She wears necklaces of gold and pearls, a golden garland of human heads, and a girdle of human arms. She wears a golden crown, golden ear-rings, and a golden nose-ring with a pearl-drop. She has four arms. The lower left hand holds a severed human head and the upper grips a blood-stained sabre. One right hand offers boons to Her children; the other allays their fear. The majesty of Her posture can hardly be described. It combines the terror of destruction with the reassurance of motherly tenderness. For She is the Cosmic Power, the totality of the universe, a glorious harmony of the pairs of opposites. She deals out death, as She creates and preserves. She has three eyes, the third being the symbol of Divine Wisdom; they strike dismay into the wicked, yet pour out affection for Her devotees.
The whole symbolic world is represented in the temple garden — the Trinity of the Nature Mother (Kali), the Absolute (Siva), and Love (Radhakanta), the Arch spanning heaven and earth. The terrific Goddess of the Tantra, the soul-enthralling Flute-Player of the Bhagavata, and the Self-absorbed Absolute of the Vedas live together, creating the greatest synthesis of religions. All aspects of Reality are represented there. But of this divine household, Kali is the pivot, the sovereign Mistress. She is Prakriti, the Procreatrix, Nature, the Destroyer, the Creator. Nay, She is something greater and deeper still for those who have eyes to see. She is the Universal Mother, "my Mother" as Ramakrishna would say, the All-powerful, who reveals Herself to Her children under different aspects and Divine Incarnations, the Visible God, who leads the elect to the Invisible Reality; and if it so pleases Her, She takes away the last trace of ego from created beings and merges it in the consciousness of the Absolute, the undifferentiated God. Through Her grace "the finite ego loses itself in the illimitable Ego — Atman — Brahman". (Romain Holland, Prophets of the New India, p. 11.)
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Unable to resist the persuasion of Mathur Babu, Sri Ramakrishna at last entered the temple service, on condition that Hriday should be asked to assist him. His first duty was to dress and decorate the image of Kali.
One day the priest of the Radhakanta temple accidentally dropped the image of Krishna on the floor, breaking one of its legs. The pundits advised the Rani to install a new image, since the worship of an image with a broken limb was against the scriptural injunctions. But the Rani was fond of the image, and she asked Sri Ramakrishna's opinion. In an abstracted mood, he said: "This solution is ridiculous. If a son-in-law of the Rani broke his leg, would she discard him and put another in his place? Wouldn't she rather arrange for his treatment? Why should she not do the same thing in this case too? Let the image be repaired and worshipped as before." It was a simple, straightforward solution and was accepted by the Rani. Sri Ramakrishna himself mended the break. The priest was dismissed for his carelessness, and at Mathur Babu's earnest request Sri Ramakrishna accepted the office of priest in the Radhakanta temple.
^No definite information is available as to the origin of this name. Most probably it was given by Mathur Babu, as Ramlal, Sri Ramakrishna's nephew, has said, quoting the authority of his uncle himself.
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Born in an orthodox brahmin family, Sri Ramakrishna knew the formalities of worship, its rites and rituals. The innumerable gods and goddesses of the Hindu religion are the human aspects of the indescribable and incomprehensible Spirit, as conceived by the finite human mind. They understand and appreciate human love and emotion, help men to realize their secular and spiritual ideals, and ult imately enable men to attain liberation from the miseries of phenomenal life. The Source of light, intelligence, wisdom, and strength is the One alone from whom comes the fulfilment of desire. Yet, as long as a man is bound by his human limitations, he cannot but worship God through human forms. He must use human symbols. Therefore Hinduism asks the devotees to look on God as the ideal father, the ideal mother, the ideal husband, the ideal son, or the ideal friend. But the name ult imately leads to the Nameless, the form to the Formless, the word to the Silence, the emotion to the serene realization of Peace in Existence-Knowledge-Bliss Absolute. The gods gradually merge in the one God. But until that realization is achieved, the devotee cannot dissociate human factors from his worship. Therefore the Deity is bathed and clothed and decked with ornaments. He is fed and put to sleep. He is propitiated with hymns, songs, and prayers. And there are appropriate rites connected with all these functions. For instance, to secure for himself external purity, the priest bathes himself in holy water and puts on a holy cloth. He purifies the mind and the sense-organs by appropriate meditations. He fortifies the place of worship against evil forces by drawing around it circles of fire and water. He awakens the different spiritual centres of the body and invokes the Supreme Spirit in his heart. Then he transfers the Supreme Spirit to the image before him and worships the image, regarding it no longer as clay or stone, but as the embodiment of Spirit, throbbing with Life and Consciousness. After the worship the Supreme Spirit is recalled from the image to Its true sanctuary, the heart of the priest. The real devotee knows the absurdity of worshipping the Transcendental Reality with material articles — clothing That which pervades the whole universe and the beyond, putting on a pedestal That which cannot be limited by space, feeding That which is disembodied and incorporeal, singing before That whose glory the music of the spheres tries vainly to proclaim. But through these rites the devotee aspires to go ult imately beyond rites and rituals, forms and names, words and praise, and to realize God as the All-pervading Consciousness.
Hindu priests are thoroughly acquainted with the rites of worship, but few of them are aware of their underlying significance. They move their hands and limbs mechanically, in obedience to the letter of the scriptures, and repeat the holy mantras like parrots. But from the very beginning the inner meaning of these rites was revealed to Sri Ramakrishna. As he sat facing the image, a strange transformation came over his mind. While going through the prescribed ceremonies, he would actually find himself encircled by a wall of fire protecting him and the place of worship from unspiritual vibrations, or he would feel the rising of the mystic Kundalini through the different centres of the body. The glow on his face, his deep absorption, and the intense atmosphere of the temple impressed everyone who saw him worship the Deity.
Ramkumar wanted Sri Ramakrishna to learn the intricate rituals of the worship of Kali. To become a priest of Kali one must undergo a special form of initiation from a qualified guru, and for Sri Ramakrishna a suitable brahmin was found. But no sooner did the brahmin speak the holy word in his ear than Sri Ramakrishna, overwhelmed with emotion, uttered a loud cry and plunged into deep concentration.
Mathur begged Sri Ramakrishna to take charge of the worship in the Kali temple. The young priest pleaded his incompetence and his ignorance of the scriptures. Mathur insisted that devotion and sincerity would more than compensate for any lack of formal knowledge and make the Divine Mother manifest Herself through the image. In the end, Sri Ramakrishna had to yield to Mathur's request. He became the priest of Kali.
In 1856 Ramkumar breathed his last. Sri Ramakrishna had already witnessed more than one death in the family. He had come to realize how impermanent is life on earth. The more he was convinced of the transitory nature of worldly things, the more eager he became to realize God, the Fountain of Immortality.
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And, indeed, he soon discovered what a strange Goddess he had chosen to serve. He became gradually enmeshed in the web of Her all-pervading presence. To the ignorant She is, to be sure, the image of destruction; but he found in Her the benign, all-loving Mother. Her neck is encircled with a garland of heads, and Her waist with a girdle of human arms, and two of Her hands hold weapons of death, and Her eyes dart a glance of fire; but, strangely enough, Ramakrishna felt in Her breath the soothing touch of tender love and saw in Her the Seed of Immortality. She stands on the bosom of Her Consort, Siva; it is because She is the Sakti, the Power, inseparable from the Absolute. She is surrounded by jackals and other unholy creatures, the denizens of the cremation ground. But is not the Ult imate Reality above holiness and unholiness? She appears to be reeling under the spell of wine. But who would create this mad world unless under the influence of a divine drunkenness? She is the highest symbol of all the forces of nature, the synthesis of their antinomies, the Ult imate Divine in the form of woman. She now became to Sri Ramakrishna the only Reality, and the world became an unsubstantial shadow. Into Her worship he poured his soul. Before him She stood as the transparent portal to the shrine of Ineffable Reality.
The worship in the temple intensified Sri Ramakrishna's yearning for a living vision of the Mother of the Universe. He began to spend in meditation the time not actually employed in the temple service; and for this purpose he selected an extremely solitary place. A deep jungle, thick with underbrush and prickly plants, lay to the north of the temples. Used at one time as a burial ground, it was shunned by people even during the day-time for fear of ghosts. There Sri Ramakrishna began to spend the whole night in meditation, returning to his room only in the morning with eyes swollen as though from much weeping. While meditating, he would lay aside his cloth and his brahminical thread. Explaining this strange conduct, he once said to Hriday: "Don't you know that when one thinks of God one should be freed from all ties? From our very birth we have the eight fetters of hatred, shame, lineage, pride of good conduct, fear, secretiveness, caste, and grief. The sacred thread reminds me that I am a brahmin and therefore superior to all. When calling on the Mother one has to set aside all such ideas." Hriday thought his uncle was becoming insane.
As his love for God deepened, he began either to forget or to drop the formalities of worship. Sitting before the image, he would spend hours singing the devotional songs of great devotees of the Mother, such as Kamalakanta and Ramprasad. Those rhapsodical songs, describing the direct vision of God, only intensified Sri Ramakrishna's longing. He felt the pangs of a child separated from its mother. Sometimes, in agony, he would rub his face against the ground and weep so bitterly that people, thinking he had lost his earthly mother, would sympathize with him in his grief. Sometimes, in moments of scepticism, he would cry: "Art Thou true, Mother, or is it all fiction — mere poetry without any reality? If Thou dost exist, why do I not see Thee? Is religion a mere fantasy and art Thou only a figment of man's imagination?" Sometimes he would sit on the prayer carpet for two hours like an inert object. He began to behave in an abnormal manner
, most of the time unconscious of the world. He almost gave up food; and sleep left him altogether.
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On a certain occasion Mathur Babu stealthily entered the temple to watch the worship. He was profoundly moved by the young priest's devotion and sincerity. He realized that Sri Ramakrishna had transformed the stone image into the living Goddess.
Sri Ramakrishna one day fed a cat with the food that was to be offered to Kali. This was too much for the manager of the temple garden, who considered himself responsible for the proper conduct of the worship. He reported Sri Ramakrishna's insane behaviour to Mathur Babu.
Sri Ramakrishna has described the incident: "The Divine Mother revealed to me in the Kali temple that it was She who had become everything. She showed me that everything was full of Consciousness. The image was Consciousness, the altar was Consciousness, the water-vessels were Consciousness, the door-sill was Consciousness, the marble floor was Consciousness — all was Consciousness. I found everything inside the room soaked, as it were, in Bliss — the Bliss of God. I saw a wicked man in front of the Kali temple; but in him also I saw the power of the Divine Mother vibrating. That was why I fed a cat with the food that was to be offered to the Divine Mother. I clearly perceived that all this was the Divine Mother — even the cat. The manager of the temple garden wrote to Mathur Babu saying that I was feeding the cat with the offering intended for the Divine Mother. But Mathur Babu had insight into the state of my mind. He wrote back to the manager: 'Let him do whatever he likes. You must not say anything to him.'"
One of the painful ailments from which Sri Ramakrishna suffered at this time was a burning sensation in his body, and he was cured by a strange vision. During worship in the temple, following the scriptural injunctions, he would imagine the presence of the "sinner" in himself and the destruction of this "sinner". One day he was meditating in the Panchavati, when he saw come out of him a red-eyed man of black complexion, reeling like a drunkard. Soon there emerged from him another person, of serene countenance, wearing the ochre cloth of a sannyasi and carrying in his hand a trident. The second person attacked the first and killed him with the trident. Thereafter Sri Ramakrishna was free of his pain.
About this time he began to worship God by assuming the attitude of a servant toward his master. He imitated the mood of Hanuman, the monkey chieftain of the Ramayana, the ideal servant of Rama and traditional model for this self-effacing form of devotion. When he meditated on Hanuman his movements and his way of life began to resemble those of a monkey. His eyes became restless. He lived on fruits and roots. With his cloth tied around his waist, a portion of it hanging in the form of a tail, he jumped from place to place instead of walking. And after a short while he was blessed with a vision of Sita, the divine consort of Rama, who entered his body and disappeared there with the words, "I bequeath to you my smile."
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According to the Tantra, Sakti is the active creative force in the universe. Siva, the Absolute, is a more or less passive principle. Further, Sakti is as inseparable from Siva as fire's power to burn is from fire itself. Sakti, the Creative Power, contains in Its womb the universe, and therefore is the Divine Mother. All women are Her symbols. Kali is one of Her several forms. The meditation on Kali, the Creative Power, is the central discipline of the Tantra. While meditating, the aspirant at first regards himself as one with the Absolute and then thinks that out of that Impersonal Consciousness emerge two entities, namely, his own self and the living form of the Goddess. He then projects the Goddess into the tangible image before him and worships it as the Divine Mother.
Sri Ramakrishna set himself to the task of practising the disciplines of Tantra; and at the bidding of the Divine Mother Herself he accepted the Brahmani as his guru. He performed profound and delicate ceremonies in the Panchavati and under the bel-tree at the northern extremity of the temple compound. He practised all the disciplines of the sixty-four principal Tantra books, and it took him never more than three days to achieve the result promised in any one of them. After the observance of a few preliminary rites, he would be overwhelmed with a strange divine fervour and would go into samadhi, where his mind would dwell in exaltation. Evil ceased to exist for him. The word "carnal" lost its meaning. The whole world and everything in it appeared as the lila, the sport, of Siva and Sakti. He beheld held everywhere manifest the power and beauty of the Mother; the whole world, an imate and inan imate, appeared to him as pervaded with Chit, Consciousness, and with Ananda, Bliss.
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About the year 1864 there came to Dakshineswar a wandering Vaishnava monk, Jatadhari, whose Ideal Deity was Rama. He always carried with him a small metal image of the Deity, which he called by the endearing name of Ramlala, the Boy Rama. Toward this little image he displayed the tender affection of Kausalya for her divine Son, Rama. As a result of lifelong spiritual practice he had actually found in the metal image the presence of his Ideal. Ramlala was no longer for him a metal image, but the living God. He devoted himself to nursing Rama, feeding Rama, playing with Rama, taking Rama for a walk, and bathing Rama. And he found that the image responded to his love.
Sri Ramakrishna, much impressed with his devotion, requested Jatadhari to spend a few days at Dakshineswar. Soon Ramlala became the favourite companion of Sri Ramakrishna too. Later on he described to the devotees how the little image would dance gracefully before him, jump on his back, insist on being taken in his arms, run to the fields in the sun, pluck flowers from the bushes, and play pranks like a naughty boy. A very sweet relationship sprang up between him and Ramlala, for whom he felt the love of a mother.
One day Jatadhari requested Sri Ramakrishna to keep the image and bade him adieu with tearful eyes. He declared that Ramlala had fulfilled his innermost prayer and that he now had no more need of formal worship. A few days later Sri Ramakrishna was blessed through Ramlala with a vision of Ramachandra, whereby he realized that the Rama of the Ramayana, the son of Dasaratha, pervades the whole universe as Spirit and Consciousness; that He is its Creator, Sustainer, and Destroyer; that, in still another aspect, He is the transcendental Brahman, without form, attribute, or name.
While worshipping Ramlala as the Divine Child, Sri Ramakrishna's heart became filled with motherly tenderness, and he began to regard himself as a woman. His speech and gestures changed. He began to move freely with the ladies of Mathur's family, who now looked upon him as one of their own sex. During this time he worshipped the Divine Mother as Her companion or handmaid.
--
About this time Totapuri was suddenly laid up with a severe attack of dysentery. On account of this miserable illness he found it impossible to meditate. One night the pain became excruciating. He could no longer concentrate on Brahman. The body stood in the way. He became incensed with its demands. A free soul, he did not at all care for the body. So he determined to drown it in the Ganges. Thereupon he walked into the river. But, lo! He walks to the other bank." (This version of the incident is taken from the biography of Sri Ramakrishna by Swami Saradananda, one of the Master's direct disciples.) Is there not enough water in the Ganges? Standing dumbfounded on the other bank he looks back across the water. The trees, the temples, the houses, are silhouetted against the sky. Suddenly, in one dazzling moment, he sees on all sides the presence of the Divine Mother. She is in everything; She is everything. She is in the water; She is on land. She is the body; She is the mind. She is pain; She is comfort. She is knowledge; She is ignorance. She is life; She is death. She is everything that one sees, hears, or imagines. She turns "yea" into "nay", and "nay" into "yea". Without Her grace no embodied being can go beyond Her realm. Man has no free will. He is not even free to die. Yet, again, beyond the body and mind She resides in Her Transcendental, Absolute aspect. She is the Brahman that Totapuri had been worshipping all his life.
Totapuri returned to Dakshineswar and spent the remaining hours of the night meditating on the Divine Mother. In the morning he went to the Kali temple with Sri Ramakrishna and prostrated himself before the image of the Mother. He now realized why he had spent eleven months at Dakshineswar. Bidding farewell to the disciple, he continued on his way, enlightened.
Sri Ramakrishna later described the significance of Totapuri's lessons:
--
Without being formally initiated into their doctrines, Sri Ramakrishna thus realized the ideals of religions other than Hinduism. He did not need to follow any doctrine. All barriers were removed by his overwhelming love of God. So he became a Master who could speak with authority regarding the ideas and ideals of the various religions of the world. "I have practised", said he, "all religions — Hinduism, Islam, Christianity — and I have also followed the paths of the different Hindu sects. I have found that it is the same God toward whom all are directing their steps, though along different paths. You must try all beliefs and traverse all the different ways once. Wherever I look, I see men quarrelling in the name of religion — Hindus, Mohammedans, Brahmos, Vaishnavas, and the rest. But they never reflect that He who is called Krishna is also called Siva, and bears the name of the Pr imal Energy, Jesus, and Allah as well — the same Rama with a thousand names. A lake has several ghats. At one the Hindus take water in pitchers and call it 'jal'; at another the Mussalmans take water in leather bags and call it pani'. At a third the Christians call it 'water'. Can we imagine that it is not 'jal', but only 'pani' or 'water'? How ridiculous! The substance is One under different names, and everyone is seeking the same substance; only cl imate, temperament, and name create differences. Let each man follow his own path. If he sincerely and ardently wishes to know God, peace be unto him! He will surely realize Him."
In 1867 Sri Ramakrishna returned to Kamarpukur to recuperate from the effect of his austerities. The peaceful countryside, the simple and artless companions of his boyhood, and the pure air did him much good. The villagers were happy to get back their playful, frank, witty, kind-hearted, and truthful Gadadhar, though they did not fail to notice the great change that had come over him during his years in Calcutta. His wife, Sarada Devi, now fourteen years old, soon arrived at Kamarpukur. Her spiritual development was much beyond her age and she was able to understand immediately her husband's state of mind. She became eager to learn from him about God and to live with him as his attendant. The Master accepted her cheerfully both as his disciple and as his spiritual companion. Referring to the experiences of these few days, she once said: "I used to feel always as if a pitcher full of bliss were placed in my heart. The joy was indescribable."
--
The party entered holy Benares by boat along the Ganges. When Sri Ramakrishna's eyes fell on this city of Siva, where had accumulated for ages the devotion and piety of countless worshippers, he saw it to be made of gold, as the scriptures declare. He was visibly moved. During his stay in the city he treated every particle of its earth with utmost respect. At the Manikarnika Ghat, the great cremation ground of the city, he actually saw Siva, with ash-covered body and tawny matted hair, serenely approaching each funeral pyre and breathing into the ears of the corpses the mantra of liberation; and then the Divine Mother removing from the dead their bonds. Thus he realized the significance of the scriptural statement that anyone dying in Benares attains salvation through the grace of Siva. He paid a visit to Trailanga Swami, the celebrated monk, whom he later declared to be a real paramahamsa, a veritable image of Siva.
Sri Ramakrishna visited Allahabad, at the confluence of the Ganges and the Jamuna, and then proceeded to Vrindavan and Mathura, hallowed by the legends, songs, and dramas about Krishna and the gopis. Here he had numerous visions and his heart overflowed with divine emotion. He wept and said: "O Krishna! Everything here is as it was in the olden days. You alone are absent." He visited the great woman saint, Gangamayi, regarded by Vaishnava devotees as the reincarnation of an int imate attendant of Radha. She was sixty years old and had frequent trances. She spoke of Sri Ramakrishna as an incarnation of Radha. With great difficulty he was persuaded to leave her.
--
Totapuri, coming to know of the Master's marriage, had once remarked: "What does it matter? He alone is firmly established in the Knowledge of Brahman who can adhere to his spirit of discrimination and renunciation even while living with his wife. He alone has attained the supreme illumination who can look on man and woman alike as Brahman. A man with the idea of sex may be a good aspirant, but he is still far from the goal." Sri Ramakrishna and his wife lived together at Dakshineswar, but their minds always soared above the worldly plane. A few months after Sarada Devi's arrival Sri Ramakrishna arranged, on an auspicious day, a special worship of Kali, the Divine Mother. Instead of an image of the Deity, he placed on the seat the living image, Sarada Devi herself. The worshipper and the worshipped went into deep samadhi and in the transcendental plane their souls were united. After several hours Sri Ramakrishna came down again to the relative plane, sang a hymn to the Great Goddess, and surrendered, at the feet of the living image, himself, his rosary, and the fruit of his life-long sadhana. This is known in Tantra as the Shorasi Puja, the "Adoration of Woman". Sri Ramakrishna realized the significance of the great statement of the Upanishad: "O Lord, Thou art the woman. Thou art the man; Thou art the boy. Thou art the girl; Thou art the old, tottering on their crutches. Thou pervadest the universe in its multiple forms."
By his marriage Sri Ramakrishna admitted the great value of marriage in man's spiritual evolution, and by adhering to his monastic vows he demonstrated the imperative necessity of self-control, purity, and continence, in the realization of God. By this unique spiritual relationship with his wife he proved that husband and wife can live together as spiritual companions. Thus his life is a synthesis of the ways of life of the householder and the monk.
--
The real organizer of the Samaj was Devendranath Tagore (1817-1905), the father of the poet Rabindranath. His physical and spiritual beauty, aristocratic aloofness, penetrating intellect, and poetic sensibility made him the foremost leader of the educated Bengalis. These addressed him by the respectful epithet of Maharshi, the "Great Seer". The Maharshi was a Sanskrit scholar and, unlike Raja Rammohan Roy, drew his inspiration entirely from the Upanishads. He was an implacable enemy of image worship ship and also fought to stop the infiltration of Christian ideas into the Samaj. He gave the movement its faith and ritual. Under his influence the Brahmo Samaj professed One Self-existent Supreme Being who had created the universe out of nothing, the God of Truth, Infinite Wisdom, Goodness, and Power, the Eternal and Omnipotent, the One without a Second. Man should love Him and do His will, believe in Him and worship Him, and thus merit salvation in the world to come.
By far the ablest leader of the Brahmo movement was Keshab Chandra Sen (1838-1884). Unlike Raja Rammohan Roy and Devendranath Tagore, Keshab was born of a middle-class Bengali family and had been brought up in an English school. He did not know Sanskrit and very soon broke away from the popular Hindu religion. Even at an early age he came under the spell of Christ and professed to have experienced the special favour of John the Baptist, Christ, and St. Paul. When he strove to introduce Christ to the Brahmo Samaj, a rupture became inevitable with Devendranath. In 1868 Keshab broke with the older leader and founded the Brahmo Samaj of India, Devendra retaining leadership of the first Brahmo Samaj, now called the Adi Samaj.
--
In 1878 a schism divided Keshab's Samaj. Some of his influential followers accused him of infringing the Brahmo principles by marrying his daughter to a wealthy man before she had attained the marriageable age approved by the Samaj. This group seceded and established the Sadharan Brahmo Samaj, Keshab remaining the leader of the Navavidhan. Keshab now began to be drawn more and more toward the Christ ideal, though under the influence of Sri Ramakrishna his devotion to the Divine Mother also deepened. His mental oscillation between Christ and the Divine Mother of Hinduism found no position of rest. In Bengal and some other parts of India the Brahmo movement took the form of unitarian Christianity, scoffed at Hindu rituals, and preached a crusade against image worship. Influenced by Western culture, it declared the supremacy of reason, advocated the ideals of the French Revolution, abolished the caste-system among its own members, stood for the emancipation of women, agitated for the abolition of early marriage, sanctioned the remarriage of widows, and encouraged various educational and social-reform movements. The immediate effect of the Brahmo movement in Bengal was the checking of the proselytizing activities of the Christian missionaries. It also raised Indian culture in the est imation of its English masters. But it was an intellectual and eclectic religious ferment born of the necessity of the time. Unlike Hinduism, it was not founded on the deep inner experiences of sages and prophets. Its influence was confined to a comparatively few educated men and women of the country, and the vast masses of the Hindus remained outside it. It sounded monotonously only one of the notes in the rich gamut of the Eternal Religion of the Hindus.
--- ARYA SAMAJ
The other movement playing an important part in the nineteenth-century religious revival of India was the Arya Samaj. The Brahmo Samaj, essentially a movement of compromise with European culture, tacitly admitted the superiority of the West. But the founder of the Arya Samaj was a ' pugnacious Hindu sannyasi who accepted the challenge of Islam and Christianity and was resolved to combat all foreign influence in India. Swami Dayananda (1824-1883) launched this movement in Bombay in 1875, and soon its influence was felt throughout western India. The Swami was a great scholar of the Vedas, which he explained as being strictly monotheistic. He preached against the worship of images and re-established the ancient Vedic sacrificial rites. According to him the Vedas were the ult imate authority on religion, and he accepted every word of them as literally true. The Arya Samaj became a bulwark against the encroachments of Islam and Christianity, and its orthodox flavour appealed to many Hindu minds. It also assumed leadership in many movements of social reform. The caste-system became a target of its attack. Women it liberated from many of their social disabilities. The cause of education received from it a great impetus. It started agitation against early marriage and advocated the remarriage of Hindu widows. Its influence was strongest in the Punjab, the battle-ground of the Hindu and Islamic cultures. A new fighting attitude was introduced into the slumbering Hindu society. Unlike the Brahmo Samaj, the influence of the Arya Samaj was not confined to the intellectuals. It was a force that spread to the masses. It was a dogmatic movement intolerant of those who disagreed with its views, and it emphasized only one way, the Arya Samaj way, to the realization of Truth. Sri Ramakrishna met Swami Dayananda when the latter visited Bengal.
--- KESHAB CHANDRA SEN
Keshab Chandra Sen and Sri Ramakrishna met for the first time in the garden house of Jaygopal Sen at Belgharia, a few miles from Dakshineswar, where the great Brahmo leader was staying with some of his disciples. In many respects the two were poles apart, though an irresistible inner attraction was to make them int imate friends. The Master had realized God as Pure Spirit and Consciousness, but he believed in the various forms of God as well. Keshab, on the other hand, regarded image worship as idolatry and gave allegorical explanations of the Hindu deities. Keshab was an orator and a writer of books and magazine articles; Sri Ramakrishna had a horror of lecturing and hardly knew how to write his own name, Keshab's fame spread far and wide, even reaching the distant shores of England; the Master still led a secluded life in the village of Dakshineswar. Keshab emphasized social reforms for India's regeneration; to Sri Ramakrishna God-realization was the only goal of life. Keshab considered himself a disciple of Christ and accepted in a diluted form the Christian sacraments and Trinity; Sri Ramakrishna was the simple child of Kali, the Divine Mother, though he too, in a different way, acknowledged Christ's divinity. Keshab was a householder holder and took a real interest in the welfare of his children, whereas Sri Ramakrishna was a paramahamsa and completely indifferent to the life of the world. Yet, as their acquaintance ripened into friendship, Sri Ramakrishna and Keshab held each other in great love and respect. Years later, at the news of Keshab's death, the Master felt as if half his body had become paralyzed. Keshab's concepts of the harmony of religions and the Motherhood of God were deepened and enriched by his contact with Sri Ramakrishna.
Sri Ramakrishna, dressed in a red-bordered dhoti, one end of which was carelessly thrown over his left shoulder, came to Jaygopal's garden house accompanied by Hriday. No one took notice of the unostentatious visitor. Finally the Master said to Keshab, "People tell me you have seen God; so I have come to hear from you about God." A magnificent conversation followed. The Master sang a thrilling song about Kali and forthwith went into samadhi. When Hriday uttered the sacred "Om" in his ears, he gradually came back to consciousness of the world, his face still radiating a divine brilliance. Keshab and his followers were amazed. The contrast between Sri Ramakrishna and the Brahmo devotees was very interesting. There sat this small man, thin and extremely delicate. His eyes were illumined with an inner light. Good humour gleamed in his eyes and lurked in the corners of his mouth. His speech was Bengali of a homely kind with a slight, delightful stammer, and his words held men enthralled by their wealth of spiritual experience, their inexhaustible store of simile and metaphor, their power of observation, their bright and subtle humour, their wonderful catholicity, their ceaseless flow of wisdom. And around him now were the sophisticated men of Bengal, the best products of Western education, with Keshab, the idol of young Bengal, as their leader.
--
Sri Ramakrishna never taught his disciples to hate any woman, or womankind in general. This can be seen clearly by going through all his teachings under this head and judging them collectively. The Master looked on all women as so many images of the Divine Mother of the Universe. He paid the highest homage to womankind by accepting a woman as his guide while practising the very profound spiritual disciplines of Tantra. His wife, known and revered as the Holy Mother, was his constant companion and first disciple. At the end of his spiritual practice he literally worshipped his wife as the embodiment of the Goddess Kali, the Divine Mother. After his passing away the Holy Mother became the spiritual guide not only of a large number of householders, but also of many monastic members of the Ramakrishna Order.
--- THE MASTER'S YEARNING FOR HIS OWN DEVOTEES
--
Narendra was born in Calcutta on January 12, 1863, of an aristocratic kayastha family. His mother was steeped in the great Hindu epics, and his father, a distinguished attorney of the Calcutta High Court, was an agnostic about religion, a friend of the poor, and a mocker at social conventions. Even in his boyhood and youth Narendra possessed great physical courage and presence of mind, a vivid imagination, deep power of thought, keen intelligence, an extraordinary memory, a love of truth, a passion for purity, a spirit of independence, and a tender heart. An expert musician, he also acquired proficiency in physics, astronomy, mathematics, philosophy, history, and literature. He grew up into an extremely handsome young man. Even as a child he practised meditation and showed great power of concentration. Though free and passionate in word and action, he took the vow of austere religious chastity and never allowed the fire of purity to be extinguished by the slightest defilement of body or soul.
As he read in college the rationalistic Western philosophers of the nineteenth century, his boyhood faith in God and religion was unsettled. He would not accept religion on mere faith; he wanted demonstration of God. But very soon his passionate nature discovered that mere Universal Reason was cold and bloodless. His emotional nature, dissatisfied with a mere abstraction, required a concrete support to help him in the hours of temptation. He wanted an external power, a guru, who by embodying perfection in the flesh would still the commotion of his soul. Attracted by the magnetic personality of Keshab, he joined the Brahmo Samaj and became a singer in its choir. But in the Samaj he did not find the guru who could say that he had seen God.
--
One day, soon after, Narendra requested Sri Ramakrishna to pray to the Divine Mother to remove his poverty. Sri Ramakrishna bade him pray to Her himself, for She would certainly listen to his prayer. Narendra entered the shrine of Kali. As he stood before the image of the Mother, he beheld Her as a living Goddess, ready to give wisdom and liberation. Unable to ask Her for petty worldly things, he prayed only for knowledge and renunciation, love and liberation. The Master rebuked him for his failure to ask the Divine Mother to remove his poverty and sent him back to the temple. But Narendra, standing in Her presence, again forgot the purpose of his coming. Thrice he went to the temple at the bidding of the Master, and thrice he returned, having forgotten in Her presence why he had come. He was wondering about it when it suddenly flashed in his mind that this was all the work of Sri Ramakrishna; so now he asked the Master himself to remove his poverty, and was assured that his family would not lack simple food and clothing.
This was a very rich and significant experience for Narendra. It taught him that Sakti, the Divine Power, cannot be ignored in the world and that in the relative plane the need of worshipping a Personal God is imperative. Sri Ramakrishna was overjoyed with the conversion. The next day, sitting almost on Narendra's lap, he said to a devotee, pointing first to himself, then to Narendra: "I see I am this, and again that. Really I feel no difference. A stick floating in the Ganges seems to divide the water; But in reality the water is one. Do you see my point? Well, whatever is, is the Mother — isn't that so?" In later years Narendra would say: "Sri Ramakrishna was the only person who, from the time he met me, believed in me uniformly throughout. Even my mother and brothers did not. It was his unwavering trust and love for me that bound me to him for ever. He alone knew how to love. Worldly people, only make a show of love for selfish ends.
--
One early morning at three o'clock, about a year later, Gopal Ma was about to finish her daily devotions, when she was startled to find Sri Ramakrishna sitting on her left, with his right hand clenched, like the hand of the image of Gopala. She was amazed and caught hold of the hand, whereupon the figure vanished and in its place appeared the real Gopala, her Ideal Deity. She cried aloud with joy. Gopala begged her for butter. She pleaded her poverty and gave Him some dry coconut candies. Gopala, sat on her lap, snatched away her rosary, jumped on her shoulders, and moved all about the room. As soon as the day broke she hastened to Dakshineswar like an insane woman. Of course Gopala accompanied her, resting His head on her shoulder. She clearly saw His tiny ruddy feet hanging over her breast. She entered Sri Ramakrishna's room. The Master had fallen into samadhi. Like a child, he sat on her lap, and she began to feed him with butter, cream, and other delicacies. After some time he regained consciousness and returned to his bed. But the mind of Gopala's Mother was still roaming in another plane. She was steeped in bliss. She saw Gopala frequently entering the Master's body and again coming out of it. When she returned to her hut, still in a dazed condition, Gopala accompanied her.
She spent about two months in uninterrupted communion with God, the Baby Gopala never leaving her for a moment. Then the intensity of her vision was lessened; had it not been, her body would have perished. The Master spoke highly of her exalted spiritual condition and said that such vision of God was a rare thing for ordinary mortals. The fun-loving Master one day confronted the critical Narendranath with this simple-minded woman. No two could have presented a more striking contrast. The Master knew of Narendra's lofty contempt for all visions, and he asked the old lady to narrate her experiences to Narendra. With great hesitation she told him her story. Now and then she interrupted her maternal chatter to ask Narendra: "My son, I am a poor ignorant woman. I don't understand anything. You are so learned. Now tell me if these visions of Gopala are true." As Narendra listened to the story he was profoundly moved. He said, "Yes, mother, they are quite true." Behind his cynicism Narendra, too, possessed a heart full of love and tenderness.
--
At Syampukur the devotees led an intense life. Their attendance on the Master was in itself a form of spiritual discipline. His mind was constantly soaring to an exalted plane of consciousness. Now and then they would catch the contagion of his spiritual fervour. They sought to divine the meaning of this illness of the Master, whom most of them had accepted as an Incarnation of God. One group, headed by Girish with his robust optimism and great power of imagination, believed that the illness was a mere pretext to serve a deeper purpose. The Master had willed his illness in order to bring the devotees together and promote solidarity among them. As soon as this purpose was served, he would himself get rid of the disease. A second group thought that the Divine Mother, in whose hand the Master was an instrument, had brought about this illness to serve Her own mysterious ends. But the young rationalists, led by Narendra, refused to ascribe a
supernatural cause to a natural phenomenon. They believed that the Master's body, a material thing, was subject, like all other material things, to physical laws. Growth, development, decay, and death were laws of nature to which the Master's body could not but respond. But though holding differing views, they all believed that it was to him alone that they must look for the attainment of their spiritual goal.
0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
mother; we create in our own image, which is theirs.
Let us create therefore without fear; for we can
--
Advance to the East. imagine strongly a Pentagram.
aright, in thy forehead. Drawing the hands to the
--
"Because I am real and your are only imaginary."
But the leaves of the forest rustled with the laughter
--
cosm beetle. Both imagine themselves to exist; both say
"you" and "I", and discuss their relative reality.
--
what we have said above, and the scriptural image of
tongues is introduced.
--
not imagine that any single ides, however high, however
holy (or even however insignificant!!), can escape the
--
The Ego is but "the ghost of a non-Ego", the imaginary focus at which the
non-Ego becomes sensible.
--
reference and imaginative sympathy. Put your mind
in tune with his; identify yourself with him as he
0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
The Master, who divined the mood of desperation in M, his resolve to take leave of this 'play-field of deception', put new faith and hope into him by his gracious words of assurance: "God forbid! Why should you take leave of this world? Do you not feel blessed by discovering your Guru? By His grace, what is beyond all imagination or dreams can be easily achieved!" At these words the clouds of despair moved away from the horizon of M.'s mind, and the sunshine of a new hope revealed to him fresh vistas of meaning in life. Referring to this phase of his life, M. used to say, "Behold! where is the resolve to end life, and where, the discovery of God! That is, sorrow should be looked upon as a friend of man. God is all good." ( Ibid P.33.)
After this re-settlement, M's life revolved around the Master, though he continued his professional work as an educationist. During all holidays, including Sundays, he spent his time at Dakshineswar in the Master's company, and at times extended his stay to several days.
--
He was one of the earliest of the disciples to visit Kamarpukur, the birthplace of the Master, in the latter's lifetime itself; for he wished to practise contemplation on the Master's early life in its true original setting. His experience there is described as follows by Swami Nityatmananda: "By the grace of the Master, he saw the entire Kamarpukur as a holy place bathed in an effulgent Light. Trees and creepers, beasts and birds and men all were made of effulgence. So he prostrated to all on the road. He saw a torn cat, which appeared to him luminous with the Light of Consciousness. Immediately he fell to the ground and saluted it" (M The Apostle and the Evangelist by Swami Nityatmananda vol. I. P. 40.) He had similar experience in Dakshineswar also. At the instance of the Master he also visited Puri, and in the words of Swami Nityatmananda, "with indomitable courage, M. embraced the image of Jagannath out of season."
The life of Sdhan and holy association that he started on at the feet of the Master, he continued all through his life. He has for this reason been most appropriately described as a Grihastha-Sannysi (householder-Sannysin). Though he was forbidden by the Master to become a Sannysin, his reverence for the Sannysa ideal was whole-hearted and was without any reservation. So after Sri Ramakrishna's passing away, while several of the Master's householder devotees considered the young Sannysin disciples of the Master as inexperienced and inconsequential, M. stood by them with the firm faith that the Master's life and message were going to be perpetuated only through them. Swami Vivekananda wrote from America in a letter to the inmates of the Math: "When Sri Thkur (Master) left the body, every one gave us up as a few unripe urchins. But M. and a few others did not leave us in the lurch. We cannot repay our debt to them." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXX P. 442.)
--
In addition to this instinct for diary-keeping, M. had great endowments contri buting to success in this line. Writes Swami Nityatmananda who lived in close association with M., in his book entitled M - The Apostle and Evangelist: "M.'s prodigious memory combined with his extraordinary power of imagination completely annihilated the distance of time and place for him. Even after the lapse of half a century he could always visualise vividly, scenes from the life of Sri Ramakrishna. Superb too was his power to portray pictures by words."
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 attri butes, 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.
During the Master's lifetime M. does not seem to have revealed the contents of his diary to any one. There is an unconfirmed tradition that when the Master saw him taking notes, he expressed apprehension at the possibility of his utilising these to publicise him like Keshab Sen; for the Great Master was so full of the spirit of renunciation and humility that he disliked being lionised. It must be for this reason that no one knew about this precious diary of M. for a decade until he brought out selections from it as a pamphlet in English in 1897 with the Holy Mother's blessings and permission. The Holy Mother, being very much pleased to hear parts of the diary read to her in Bengali, wrote to M.: "When I heard the Kathmrita, (Bengali name of the book) I felt as if it was he, the Master, who was saying all that." ( Ibid Part I. P 37.)
0.01f - FOREWARD, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity
science, perhaps inevitably, imagined that we could observe
phenomena in themselves, as they would take place in our
--
man willy-nilly fmds his own image stamped on all he looks at.
This is indeed a form of bondage, for which, however, a
--
The child has to learn to separate out the images which assail
the newly-opened retina. For man to discover man and take his
--
there would be a cosmic contradiction in imagining a man as
spectator of those phases which ran their course before the
0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
can easily imagine what it means. We already occupy five houses,
one of which is our property; others will follow. New recruits
0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
urgency of the needs and the importance attached to their fulfilment. I attach also some value to the power of imagination,
adaptability, utilisation or invention developed by the necessity
--
I was imagining that Mother will throw away this book
in disgust, or that Sri Aurobindo will write two pages
--
by echoing what they imagine - wrongly - to be what I think. I
want them to use their powers of observation and their technical
0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
If the bodily life is what Nature has firmly evolved for us as her base and first instrument, it is our mental life that she is evolving as her immediate next aim and superior instrument. This in her ordinary exaltations is the lofty preoccupying thought in her; this, except in her periods of exhaustion and recoil into a reposeful and recuperating obscurity, is her constant pursuit wherever she can get free from the trammels of her first vital and physical realisations. For here in man we have a distinction which is of the utmost importance. He has in him not a single mentality, but a double and a triple, the mind material and nervous, the pure intellectual mind which liberates itself from the illusions of the body and the senses, and a divine mind above intellect which in its turn liberates itself from the imperfect modes of the logically discriminative and imaginative reason. Mind in man is first emmeshed in the life of the body, where in the plant it is entirely involved and in an imals always imprisoned. It accepts this life as not only the first but the whole condition of its activities and serves its needs as if they were the entire aim of existence. But the bodily life in man is a base, not the aim, his first condition and not his last determinant. In the just idea of the ancients man is essentially the thinker, the Manu, the mental being who leads the life and the body,3 not the an imal who is led by them. The true human existence, therefore, only begins when the intellectual mentality emerges out of the material and we begin more and more to live in the mind independent of the nervous and physical obsession and in the measure of that liberty are able to accept rightly and rightly to use the life of the body. For freedom and not a skilful subjection is the true means of mastery. A free, not a compulsory acceptance of the conditions, the enlarged and subl imated conditions of our physical being, is the high human ideal. But beyond this intellectual mentality is the divine.
The mental life thus evolving in man is not, indeed, a
--
And when the preliminary conditions are satisfied, when the great endeavour has found its base, what will be the nature of that farther possibility which the activities of the intellectual life must serve? If Mind is indeed Nature's highest term, then the entire development of the rational and imaginative intellect and the harmonious satisfaction of the emotions and sensibilities must be to themselves sufficient. But if, on the contrary, man is more than a reasoning and emotional an imal, if beyond that which is being evolved, there is something that has to be evolved, then it may well be that the fullness of the mental life, the suppleness, flexibility and wide capacity of the intellect, the ordered richness of emotion and sensibility may be only a passage towards the development of a higher life and of more powerful faculties which are yet to manifest and to take possession of the lower instrument, just as mind itself has so taken possession of the body that the physical being no longer lives only for its own satisfaction but provides the foundation and the materials for a superior activity.
The assertion of a higher than the mental life is the whole foundation of Indian philosophy and its acquisition and organisation is the veritable object served by the methods of Yoga.
0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
they are the imaginations of a child who knows nothing of
life, of its misery and ugliness. For life is not as it is portrayed
--
With these two images, I think you will understand.
Tender love.
--
Many times I have found that if I don't imagine
stories, as they are called, I feel a sort of dullness; then
--
no longer imagine things as before.
Mother, I would like to know if everything I say
--
The dullness comes from "tamas"; imaginative activity was
shaking off the tamas and thus ridding you of the dullness.
--
I had an imaginary conversation in my head with X.
I was not paying attention, but at one moment it came
--
If You want these imaginations to remain in me, let
them remain, but if You don't want that, root them out.
--
exact image of life, where one must constantly undo what has
been done in order to redo it better.
--
freed. This image applies to almost everyone, but in this case
it concerned you because you were present, and I took it as
0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
This mixing with life may, however, be pursued for the sake of the individual mind and with an entire indifference to the forms of the material existence or the uplifting of the race. This indifference is seen at its highest in the Epicurean discipline and is not entirely absent from the Stoic; and even altruism does the works of compassion more often for its own sake than for the sake of the world it helps. But this too is a limited fulfilment. The progressive mind is seen at its noblest when it strives to elevate the whole race to its own level whether by sowing broadcast the image of its own thought and fulfilment or by changing the material life of the race into fresh forms, religious, intellectual, social or political, intended to represent more nearly that ideal of truth, beauty, justice, righteousness with which the man's own soul is illumined. Failure in such a field matters little; for the mere attempt is dynamic and creative. The struggle of Mind to elevate life is the promise and condition of the conquest of life by that which is higher even than Mind.
That highest thing, the spiritual existence, is concerned with what is eternal but not therefore entirely aloof from the transient. For the spiritual man the mind's dream of perfect beauty is realised in an eternal love, beauty and delight that has no dependence and is equal behind all objective appearances; its dream of perfect Truth in the supreme, self-existent, self-apparent and eternal Verity which never varies, but explains and is the secret of all variations and the goal of all progress; its dream of perfect action in the omnipotent and self-guiding Law that is inherent for ever in all things and translates itself here in the rhythm of the worlds. What is fugitive vision or constant effort of creation in the brilliant Self is an eternally existing Reality in the Self that knows2 and is the Lord.
--
But if Progress also is one of the chief terms of worldexistence and a progressive manifestation of the Divine the true sense of Nature, this limitation also is invalid. It is possible for the spiritual life in the world, and it is its real mission, to change the material life into its own image, the image of the Divine. Therefore, besides the great solitaries who have sought and attained their self-liberation, we have the great spiritual teachers who have also liberated others and, supreme of all, the great dynamic souls who, feeling themselves stronger in the might of the Spirit than all the forces of the material life banded together, have thrown themselves upon the world, grappled with it in a loving wrestle and striven to compel its consent to its own transfiguration. Ordinarily, the effort is concentrated on a mental and moral change in humanity, but it may extend itself also to the alteration of the forms of our life and its institutions so that they too may be a better mould for the inpourings of the Spirit. These attempts have been the supreme landmarks in the progressive development of human ideals and the divine preparation of the race. Every one of them, whatever its outward results, has left Earth more capable of Heaven and quickened in its tardy movements the evolutionary Yoga of Nature.
In India, for the last thousand years and more, the spiritual life and the material have existed side by side to the exclusion of the progressive mind. Spirituality has made terms for itself with Matter by renouncing the attempt at general progress. It has obtained from society the right of free spiritual development for all who assume some distinctive symbol, such as the garb of the Sannyasin, the recognition of that life as man's goal and those who live it as worthy of an absolute reverence, and the casting of society itself into such a religious mould that its most customary acts should be accompanied by a formal reminder of the spiritual symbolism of life and its ult imate destination. On the other hand, there was conceded to society the right of inertia and immobile self-conservation. The concession destroyed much of the value of the terms. The religious mould being fixed, the formal reminder tended to become a routine and to lose its living sense. The constant attempts to change the mould by new sects and religions ended only in a new routine or a modification of the old; for the saving element of the free and active mind had been exiled. The material life, handed over to the Ignorance, the purposeless and endless duality, became a leaden and dolorous yoke from which flight was the only escape.
--
Spirit is the crown of universal existence; Matter is its basis; Mind is the link between the two. Spirit is that which is eternal; Mind and Matter are its workings. Spirit is that which is concealed and has to be revealed; mind and body are the means by which it seeks to reveal itself. Spirit is the image of the Lord of the Yoga; mind and body are the means He has provided for reproducing that image in phenomenal existence. All Nature is an attempt at a progressive revelation of the concealed Truth, a more and more successful reproduction of the divine image.
But what Nature aims at for the mass in a slow evolution, Yoga effects for the individual by a rapid revolution. It works by a quickening of all her energies, a subl imation of all her faculties. While she develops the spiritual life with difficulty and has constantly to fall back from it for the sake of her lower realisations, the subl imated force, the concentrated method of Yoga can attain directly and carry with it the perfection of the mind and even, if she will, the perfection of the body. Nature seeks the Divine in her own symbols: Yoga goes beyond Nature to the Lord of Nature, beyond universe to the Transcendent and can return with the transcendent light and power, with the fiat of the Omnipotent.
0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
The palace and river were the image of a moment from one of
your past lives.
--
is quite false and imaginary - it may be the result of a bad
conscience, but you must learn once and for all that whatever
--
Do not allow yourself to be dominated by vain imaginations.
The peace is there in the depths of your heart; concentrate there
0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
Strength, often unobserved and behind the veil, substitutes itself for our weakness and supports us through all our failings of faith, courage and patience. It "makes the blind to see and the lame to stride over the hills." The intellect becomes aware of a Law that beneficently insists and a succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet, in comparison with the magnitude of its effort and object, the most easy and sure of all.
There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of
--
Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some element or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefa thers fashioning the gods as a smith forges the crude material in his smithy.
Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in
--
Sachchidananda; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the Divine, sadharmya-mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.
By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the
0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
or of mental imagination, it is a fact, absolutely concrete and
as real and tangible to the consciousness as the most material
--
I always wonder that people imagine they can know the
reasons for my actions! I act differently for each one, according
--
"The absolute emptiness" is more of an image than a reality. It
is better to keep in one's heart a high aspiration rather than an
--
Much of this is his own imagination; if he thought less of
these so-called vital beings, most of them would be immediately
--
Why imagine always that one is ill or is going to be ill and thus
open oneself to all kinds of bad suggestions? There is no reason
--
nothing except making people conceited, for they imagine they
know and in fact know nothing.
0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
departed being itself, is only an image of it, an imprint (like
a photographic imprint) left in the subtle physical by the superficial mental form, an image that can become visible under
certain conditions. These images can move about (like cinema
images), but they have no substantial reality. It is the fear or
emotion of those who see these images that sometimes gives
them the appearance of a power or an action they do not possess in themselves. Hence the necessity of never being afraid and
--
me; then pursue this thought, first by an effort of imagination,
afterwards in a tangible and increasingly real way, until you are
--
Because the photo catches only the image of a moment, an instant of a person's appearance and of what that appearance
can reveal of a passing psychological condition and fragmentary soul-state. Even if the photograph is taken under the best
--
moment belongs more to the realm of imagination than to the
realm of knowledge, since this supramental being has not yet
01.01 - The New Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The world is in the throes of a new creation and the pangs of that new birth have made mother Earth restless. It is no longer a far-off ideal that our imagination struggles to visualise, nor a prophecy that yet remains to be fulfilled. It is Here and Now.
Although we may not know it, the New Man the divine race of humanity is already among us. It may be in our next neighbour, in our nearest brother, even in myself. Only a thin veil covers it. It marches just behind the line. It waits for an occasion to throw off the veil and place itself in the forefront. We are living in strenuous times in which age-long institutions are going down and new-forces rearing their heads, old habits are being cast off and new impulsions acquired. In every sphere of life, we see the urgent demand for a recasting, a fresh valuation of things. From the base to the summit, from the economic and political life to the artistic and spiritual, humanity is being shaken to bring out a new expression and articulation. There is the hidden surge of a Power, the secret stress of a Spirit that can no longer suffer to remain in the shade and behind the mask, but wills to come out in the broad daylight and be recognised in its plenary virtues.
01.01 - The One Thing Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the resit is nothing without it. The Divine once found, to manifest Him, - that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth - these things cannot be the first true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or a means towards finding the Divine and it ought not to have any other purpose. As we grow in inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforeh and by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine image, removing the dross, substituting the pure Gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a halfway formation the truth growth into the full communion and union with the Divine and the free and int imate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an ourflowing of the inner realisation, something that grows from within outwards, not by the working out of a mental principle.
The realisation of the Divine is the one thing needful and the rest is desirable only in so far as it helps or leads towards that or when it is realised, extends and manifests the realisation. Manifestation and organisation of the whole life for the divine work, - first, the sadhana personal and collective necessary for the realisation and a common life of God-realised men, secondly, for help to the world to move towards that, and to live in the Light - is the whole meaning and purpose of my Yoga. But the realisation is the first need and it is that round which all the rest moves, for apart from it all the rest would have no meaning.
--
... the principle of this Yoga is not perfection of the human nature as it is but a psychic and spiritual transformation of all the parts of the being through the action of an inner consciousness and then of a higher consciousness which works on them, throws out the old movements or changes them into the image of its own and so transmutes lower into higher nature. It is not so much the perfection of the intellect as a transcendence of it, a transformation of the mind, the substitution of a larger greater principle of knowledge - and so with all the rest of the being.
This is a slow and difficult process; the road is long and it is hard to establish even the necessary basis. The old existing nature resists and obstructs and difficulties rise one after another and repeatedly till they are overcome. It is therefore necessary to be sure that this is the path to which one is called before one finally decides to tread it.
01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
We do not say that poets have never sung of God and Soul and things transcendent. Poets have always done that. But what I say is this that presentation of spiritual truths, as they are in their own home, in other words, treated philosophically and yet in a supreme poetic manner, has always been a rarity. We have, indeed, in India the Gita and the Upanishads, great philosophical poems, if there were any. But for one thing they are on dizzy heights out of the reach of common man and for another they are idolised more as philosophy than as poetry. Doubtless, our Vaishnava poets sang of God and Love Divine; and Rabindranath, in one sense, a typical modern Vaishnava, did the same. And their songs are masterpieces. But are they not all human, too human, as the mad prophet would say? In them it is the human significance, the human manner that touches and moves us the spiritual significance remains esoteric, is suggested, is a matter of deduction. Sri Aurobindo has dealt with spiritual experiences in a different way. He has not clothed them in human symbols and allegories, in images and figures of the mere earthly and secular life: he presents them in their nakedness, just as they are seen and realised. He has not sought to tone down the rigour of truth with contrivances that easily charm and captivate the common human mind and heart. Nor has he indulged like so many poet philosophers in vague generalisations and colourless or too colourful truisms that do not embody a clear thought or rounded idea, a radiant judgment. Sri Aurobindo has given us in his poetry thoughts that are clear-cut, ideas beautifully chiselledhe is always luminously forceful.
Take these Vedantic lines that in their limpidity and harmonious flow beat anything found in the fine French poet Lamartine:
--
To humanise the Divine, that is what we all wish to do; for the Divine is too lofty for us and we cannot look full into his face. We cry and supplicate to Rudra, "O dire Lord, show us that other form of thine that is benign and humane". All earthly imageries we lavish upon the Divine so that he may appear to us not as something far and distant and foreign, but, quite near, among us, as one of us. We take recourse to human symbolism often, because we wish to palliate or hide the rigours of a supreme experience, not because we have no adequate terms for it. The same human or earthly terms could be used differently if we had a different consciousness. Thus the Vedic Rishis sought not to humanise the Divine, their purpose was rather to divinise the human. And their allegorical language, although rich in terrestrial figures, does not carry the impress and atmosphere of mere humanity and earthliness. For in reality the symbol is not merely the symbol. It is mere symbol in regard to the truth so long as we take our stand on the lower plane when we have to look at the truth through the symbol; but if we view it from the higher plane, from truth itself, it is no longer mere symbol but the very truth bodied forth. Whatever there is of symbolism on earth and its beauties, in sense and its enjoyments, is then transfigured into the expression of the truth, of the divinity itself. We then no longer speak in human language but in the language of the gods.
We have been speaking of philosophy and the philosophic manner. But what are the exact implications of the words, let us ask again. They mean nothing more and nothing lessthan the force of thought and the mass of thought content. After all, that seems to be almost the whole difference between the past and the present human consciousness in so far at least as it has found expression in poetry. That element, we wish to point out, is precisely what the old-world poets lacked or did not care to possess or express or stress. A poet meant above all, if not all in all, emotion, passion, sensuousness, sensibility, nervous enthusiasm and imagination and fancy: remember the classic definition given by Shakespeare of the poet
Of imagination all compact.. . .
The poet's eye, in a fine frenzy rolling.8
--
Indeed it would be wrong to associate any cold ascetic nudity to the spiritual body of Sri Aurobindo. His poetry is philosophic, abstract, no doubt, but every philosophy has its practice, every abstract thing its concrete application,even as the soul has its body; and the fusion, not mere union, of the two is very characteristic in him. The deepest and unseizable flights of thought he knows how to clo the with a Kalidasian richness of imagery, or a Keatsean gusto of sensuousness:
. . . . .O flowers, O delight on the tree-tops burning!
--
O thou golden image,
Miniature of bliss,
--
Mark the stately march, the fullness of voice, the wealth of imagery, the vigour of movement of these lines:
What though it's true that the river of Life
--
And if there is something in the creative spirit of Sri Aurobindo which tends more towards the strenuous than the genial, the arduous than the mellifluous, and which has more of the austerity of Vyasa than the easy felicity of Valmiki, however it might have affected the ult imate value of his creation, according to certain standards,14 it has illustrated once more that poetry is not merely beauty but power, it is not merely sweet imagination but creative visionit is even the Rik, the mantra that impels the gods to manifest upon earth, that fashions divinity in man.
James H. Cousins in his New Ways in English Literature describes Sri Aurobindo as "the philosopher as poet."
--
"A Child's imagination."
Inferno, xxxiii. 39.
01.02 - The Creative Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
The difference between living organism and dead matter is that while the former is endowed with creative activity, the latter has only passive receptivity. Life adds, synthetises, new-createsgives more than what it receives; matter only sums up, gathers, reflects, gives just what it receives. Life is living, glad and green through its creative genius. Creation in some form or other must be the core of everything that seeks vitality and growth, vigour and delight. Not only so, but a thing in order to be real must possess a creative function. We consider a shadow or an echo unreal precisely because they do not create but merely image or repeat, they do not bring out anything new but simply reflect what is given. The whole of existence is real because it is eternally creative.
So the problem that concerns man, the riddle that humanity has to solve is how to find out and follow the path of creativity. If we are not to be dead matter nor mere shadowy illusions we must be creative. A misconception that has vitiated our outlook in general and has been the most potent cause of a sterilising atavism in the moral evolution of humanity is that creativity is an aristocratic virtue, that it belongs only to the chosen few. A great poet or a mighty man of action creates indeed, but such a creator does not appear very frequently. A Shakespeare or a Napoleon is a rare phenomenon; they are, in reality, an exception to the general run of mankind. It is enough if we others can understand and follow themMahajano yena gatahlet the great souls initiate and create, the common souls have only to repeat and imitate.
01.02 - The Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
And the subtle images of things that were,
Her witness spirit stood reviewing Time.
--
An image fluttering on the screen of Fate,
Half-an imated for a passing show,
01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The growth of a philosophical thought-content in poetry has been inevitable. For man's consciousness in its evolutionary march is driving towards a consummation which includes and presupposes a development along that line. The mot d'ordre in old-world poetry was "fancy", imaginationremember the famous lines of Shakespeare characterising a poet; in modern times it is Thought, even or perhaps particularly abstract metaphysical thought. Perceptions, experiences, realisationsof whatever order or world they may beexpressed in sensitive and aesthetic terms and figures, that is poetry known and appreciated familiarly. But a new turn has been coming on with an increasing insistencea definite time has been given to that, since the Renaissance, it is said: it is the growing importance of Thought or brain-power as a medium or atmosphere in which poetic experiences find a sober and clear articulation, a definite and strong formulation. Rationalisation of all experiences and realisations is the keynote of the modern mentality. Even when it is said that reason and rationality are not ult imate or final or significant realities, that the irrational or the submental plays a greater role in our consciousness and that art and poetry likewise should be the expression of such a mentality, even then, all this is said and done in and through a strong rational and intellectual stress and frame the like of which cannot be found in the old-world frankly non-intellectual creations.
The religious, the mystic or the spiritual man was, in the past, more or Jess methodically and absolutely non-intellectual and anti-intellectual: but the modern age, the age of scientific culture, is tending to make him as strongly intellectual: he has to explain, not only present the object but show up its mechanism alsoexplain to himself so that he may have a total understanding and a firmer grasp of the thing which he presents and explains to others as well who demand a similar approach. He feels the necessity of explaining, giving the rationality the rationale the science, of his art; for without that, it appears to him, a solid ground is not given to the structure of his experience: analytic power, preoccupation with methodology seems inherent in the modern creative consciousness.
--
This is what I was trying to make out as the distinguishing trait of the real spiritual consciousness that seems to be developing in the poetic creation of tomorrow, e.g., it has the same rationality, clarity, concreteness of perception as the scientific spirit has in its own domain and still it is rounded off with a halo of magic and miracle. That is the nature of the logic of the infinite proper to the spiritual consciousness. We can have a Science of the Spirit as well as a Science of Matter. This is the Thought element or what corresponds to it, of which I was speaking, the philosophical factor, that which gives form to the formless or definition to that which is vague, a nearness and familiarity to that which is far and alien. The fullness of the spiritual consciousness means such a thing, the presentation of a divine name and form. And this distinguishes it from the mystic consciousness which is not the supreme solar consciousness but the nearest approach to it. Or, perhaps, the mystic dwells in the domain of the Divine, he may even be suffused with a sense of unity but would not like to acquire the Divine's nature and function. Normally and generally he embodies all the aspiration and yearning moved by int imations and suggestions belonging to the human mentality, the divine urge retaining still the human flavour. We can say also, using a Vedantic terminology, that the mystic consciousness gives us the tatastha lakshana, the nearest approx imative attribute of the attri buteless; or otherwise, it is the hiranyagarbha consciousness which englobes the multiple play, the coruscated possibilities of the Reality: while the spiritual proper may be considered as prajghana, the solid mass, the essential lineaments of revelatory knowledge, the typal "wave-particles" of the Reality. In the former there is a play of imagination, even of fancy, a decorative aesthesis, while in the latter it is vision pure and simple. If the spiritual poetry is solar in its nature, we can say, by extending the analogy, that mystic poetry is characteristically lunarMoon representing the delight and the magic that Mind and mental imagination, suffused, no doubt, with a light or a reflection of some light from beyond, is capable of (the Upanishad speaks of the Moon being born of the Mind).
To sum up and recapitulate. The evolution of the poetic expression in man has ever been an attempt at a return and a progressive approach to the spiritual source of poetic inspiration, which was also the original, though somewhat veiled, source from the very beginning. The movement has followed devious waysstrongly negative at timeseven like man's life and consciousness in general of which it is an organic member; but the ult imate end and drift seems to have been always that ideal and principle even when fallen on evil days and evil tongues. The poet's ideal in the dawn of the world was, as the Vedic Rishi sang, to raise things of beauty in heaven by his poetic power,kavi kavitv divi rpam sajat. Even a Satanic poet, the inaugurator, in a way, of modernism and modernistic consciousness, Charles Baudelaire, thus admonishes his spirit:
01.03 - Rationalism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
What is Reason, the faculty that is said to be the proud privilege of man, the sovereign instrument he alone possesses for the purpose of knowing? What is the value of knowledge that Reason gives? For it is the manner of knowing, the particular faculty or instrument by which we know, that determines the nature and content of knowledge. Reason is the collecting of available sense-perceptions and a certain mode of working upon them. It has three component elements that have been defined as observation, classification and deduction. Now, the very composition of Reason shows that it cannot be a perfect instrument of knowledge; the limitations are the inherent limitations of the component elements. As regards observation there is a two-fold limitation. First, observation is a relative term and variable quantity. One observes through the prism of one's own observing faculty, through the bias of one's own personality and no two persons can have absolutely the same manner of observation. So Science has recognised the necessity of personal equation and has created an imaginary observer, a "mean man" as the standard of reference. And this already takes us far away from the truth, from the reality. Secondly, observation is limited by its scope. All the facts of the world, all sense-perceptions possible and actual cannot be included within any observation however large, however collective it may be. We have to go always upon a limited amount of data, we are able to construct only a partial and sketchy view of the surface of existence. And then it is these few and doubtful facts that Reason seeks to arrange and classify. That classification may hold good for certain immediate ends, for a temporary understanding of the world and its forces, either in order to satisfy our curiosity or to gain some practical utility. For when we want to consider the world only in its immediate relation to us, a few and even doubtful facts are sufficient the more immediate the relation, the more immaterial the doubtfulness and insufficiency of facts. We may quite confidently go a step in darkness, but to walk a mile we do require light and certainty. Our scientific classification has a background of uncertainty, if not, of falsity; and our deduction also, even while correct within a very narrow range of space and time, cannot escape the fundamental vices of observation and classification upon which it is based.
It might be said, however, that the guarantee or sanction of Reason does not lie in the extent of its application, nor can its subjective nature (or ego-centric predication, as philosophers would term it) vitiate the validity of its conclusions. There is, in fact, an inherent unity and harmony between Reason and Reality. If we know a little of Reality, we know the whole; if we know the subjective, we know also the objective. As in the part, so in the whole; as it is within, so it is without. If you say that I will die, you need not wait for my actual death to have the proof of your statement. The generalising power inherent in Reason is the guarantee of the certitude to which it leads. Reason is valid, as it does not betray us. If it were such as anti-intellectuals make it out to be, we would be making nothing but false steps, would always remain entangled in contradictions. The very success of Reason is proof of its being a reliable and perfect instrument for the knowledge of Truth and Reality. It is beside the mark to prove otherwise, simply by analysing the nature of Reason and showing the fundamental deficiencies of that nature. It is rather to the credit of Reason that being as it is, it is none the less a successful and trustworthy agent.
--
It may be answered that Reason is a faculty which gives us progressive knowledge of the reality, but as a knowing instrument it is perfect, at least it is the only instrument at our disposal; even if it gives a false, incomplete or blurred image of the reality, it has the means and capacity of correcting and completing itself. It offers theories, no doubt; but what are theories? They are simply the gradually increasing adaptation of the knowing subject to the object to be known, the evolving revelation of reality to our perception of it. Reason is the power which carries on that process of adaptation and revelation; we can safely rely upon Reason and trust It to carry on its work with increasing success.
But in knowledge it is precisely finality that we seek for and no mere progressive, asymptotic, rapprochement ad infinitum. No less than the Practical Reason, the Theoretical Reason also demands a categorical imperative, a clean affirmation or denial. If Reason cannot do that, it must be regarded as inefficient. It is poor consolation to man that Reason is gradually finding out the truth or that it is trying to grapple with the problems of God, Soul and Immortality and will one day pronounce its verdict. Whether we have or have not any other instrument of knowledge is a different question altogether. But in the meanwhile Reason stands condemned by the evidence of its own limitation.
01.03 - Sri Aurobindo and his School, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
This much as regards what Sri Aurobindo is not doing; let us now turn and try to understand what he is doing. The distinguished man of action speaks of conquering Nature and fighting her. Adopting this war-like imagery, we can affirm that Sri Aurobindo's work is just such a battle and conquest. But the question is, what is nature and what is the kind of conquest that is sought, how are we to fight and what are the required arms and implements? A good general should foresee all this, frame his plan of campaign accordingly and then only take the field. The above-mentioned leader proposes ceaseless and unselfish action as the way to fight and conquer Nature. He who speaks thus does not know and cannot mean what he says.
European science is conquering Nature in a way. It has attained to a certain kind and measure, in some fields a great measure, of control and conquest; but however great or striking it may be in its own province, it does not touch man in his more int imate reality and does not bring about any true change in his destiny or his being. For the most vital part of nature is the region of the life-forces, the powers of disease and age and death, of strife and greed and lustall the instincts of the brute in man, all the dark aboriginal forces, the forces of ignorance that form the very groundwork of man's nature and his society. And then, as we rise next to the world of the mind, we find a twilight region where falsehood masquerades as truth, where prejudices move as realities, where notions rule as ideals.
--
Sri Aurobindo's sadhana starts from the perception of a Power that is beyond the ordinary nature yet is its inevitable master, a fulcrum, as we have said, outside the earth. For what is required first is the discovery and manifestation of a new soul-consciousness in man which will bring about by the very pressure and working out of its self-rule an absolute reversal of man's nature. It is the Asuras who are now holding sway over humanity, for man has allowed himself so long to be built in the image of the Asura; to dislodge the Asuras, the Gods in their sovereign might have to be forged in the human being and brought into play. It is a stupendous task, some would say impossible; but it is very far removed from quietism or passivism. Sri Aurobindo is in retirement, but it is a retirement only from the outward field of present physical activities and their apparent actualities, not from the true forces and action of life. It is the retreat necessary to one who has to go back into himself to conquer a new plane of creative power,an entrance right into the world of basic forces, of fundamental realities, into the flaming heart of things where all actualities are born and take their first shape. It is the discovery of a power-house of tremendous energism and of the means of putting it at the service of earthly life.
And, properly speaking, it is not at all a school, least of all a mere school of thought, that is growing round Sri Aurobindo. It is rather the nucleus of a new life that is to come. Quite naturally it has almost insignificant proportions at present to the outward eye, for the work is still of the nature of experiment and trial in very restricted limits, something in the nature of what is done in a laboratory when a new power has been discovered, but has still to be perfectly formulated in its process. And it is quite a mistake to suppose that there is a vigorous propaganda carried on in its behalf or that there is a large demand for recruits. Only the few, who possess the call within and are impelled by the spirit of the future, have a chance of serving this high attempt and great realisation and standing among its first instruments and pioneer workers.
01.03 - The Yoga of the King - The Yoga of the Souls Release, #Savitri, #Sri Aurobindo, #Integral Yoga
Changing his imaged self from form to form,
He regards the icon growing by his gaze
--
An apocalypse of a world of images
Enters into the kingdom of the seer.
01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
Morality is a part of the ordinary life; it is an attempt to govern the outward conduct by certain mental rules or to form the character by these rules in the image of a certain mental ideal. The spiritual life goes beyond the mind; it enters into the deeper consciousness of the Spirit and acts out of the truth of the Spirit.
The principle of life which I seek to establish is spiritual.
01.04 - The Intuition of the Age, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
That is to say, the change has been in the soul of man himself, the being has veered round and taken a new orientation. It is this which one must envisage, recognise and consciously possess, in order that one may best fulfil the call of the age. But what we are doing instead is to observe the mere external signs and symbols and symptoms, to fix upon the distant quiverings, the echoes on the outermost rim, which are not always faithful representations, but very often distorted images of the truth and life at the centre and source and matrix. We must know that if there has been going on a redistribution and new-marshalling of forces, it is because the fiat has come from the Etat Major.
Now, in order to understand the new orientation of the spirit of the present age, we may profitably ask what was the inspiration of the past age, the characteristic note which has failed to satisfy us and which we are endeavouring to transform. We know that that age was the Scientific age or the age of Reason. Its great prophets were Voltaire and the Encyclopaedists or if you mount further up in time, we may begin from Bacon and the humanists. Its motto was first, "The proper study of mankind is man" and secondly, Reason is the supreme organon of knowledge, the highest deity in manla Desse Raison. And it is precisely against these two basic principles that the new age has entered its protest. In face of Humanism, Nietzsche has posited the Superman and in face of Reason Bergson has posited Intuition.
01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
I have spoken of the source of inspiration as essentially and originally being a super-consciousness or over-consciousness. But to be more precise and accurate I should add another source, an inner consciousness. As the super-consciousness is imaged as lying above the normal consciousness, so the inner consciousness may be described as lying behind or within it. The movement of the inner consciousness has found expression more often and more largely than that of over-consciousness in the artistic creation of the past : and that was in keeping with the nature of the old-world inspiration, for the inspiration that comes from the inner consciousness, which can be considered as the lyrical inspiration, tends to be naturally more "spontaneous", less conscious, since it does not at all go by the path of the head, it evades that as much as possible and goes by the path of the heart.
But the evolutionary urge, as I have said, has always been to bring down or instil more and more light and self-consciousness into the depths of the heart too: and the first result has been an intellectualisation, a rationalisation of the consciousness, a movement of scientific observation and criticism which very naturally leads to a desiccation of the poetic enthusiasm and fervour. But a period of transcendence is in gestation. All efforts of modern poets and craftsmen, even those that seem apparently queer, bizarre and futile, are at bottom a travail for this transcendence, including those that seem contradictory to it.
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and the imaginative idealist, the romantically spiritual poet says that these or
The cry of a child by the roadway, the creak of a lumbering cart,
--
Are wronging your image that blossoms a rose in the deeps of my heart.
and he cries out:
--
For my dreams of your image that blossoms a rose in the deeps of my heart.2
But the more truly modern mind looks at the thing in a slightly different way. The good and the evil are not, to it, contrary to each other: one does not deny or negate the other. They are intermixed, fused in a mysterious identity. The best and the worst are but two conditions, two potentials of the same entity. Baudelaire, who can be considered as the first of the real moderns in many ways, saw and experienced this int imate polarity or identity of opposites in human nature and consciousness. What is Evil, who is the Evil One:
01.04 - The Secret Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
A living image seated in the heart,
An unwalled wideness and a fathomless point,
--
Communicates its image to our sight,
Identifying the world's mind with ours.
--
He sees imagined garments, not a face.
Armed with a limited precarious strength,
--
Carrying clay images of unborn gods,
Executrix of the inevitable Idea
--
His image in the human measure cast
That to his divine measure we might rise;
--
Its images veiling infinity.
Earth's borders recede and the terrestrial air
01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The world being nothing but Spirit made visible is, according to Tagore, fundamentally a thing of beauty. The scars and spots that are on the surface have to be removed and mankind has to repossess and clo the itself with that mantle of beauty. The world is beautiful, because it is the image of the Beautiful, because it harbours, expresses and embodies the Divine who is Beauty supreme. Now by a strange alchemy, a wonderful effect of polarisation, the very spiritual element in Tagore has made him almost a pagan and even a profane. For what are these glories of Nature and the still more exquisite glories that the human body has captured? They are but vibrations and modulations of beauty the delightful names and forms of the supreme Lover and Beloved.
Socrates is said to have brought down Philosophy from Heaven to live among men upon earth. A similar exploit can be ascribed to Tagore. The Spirit, the bare transcendental Reality contemplated by the orthodox Vedantins, has been brought nearer to our planet, close to human consciousness in Tagore's vision, being clothed in earth and flesh and blood, made vivid with the colours and contours of the physical existence. The Spirit, yes and by all means, but not necessarily asceticism and monasticism. So Tagore boldly declared in those famous lines of his:
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Tagore the poet reminds one often and anon of Kalidasa. He was so much in love, had such kinship with the great old master that many of his poems, many passages and lines are reminiscences, echoes, modulations or a paraphrase of the original classic. Tagore himself refers in his memoirs to one Kalidasian line that haunted his juvenile brain because of its exquisite music and enchanting imagery:
Mandki nirjharikarm vodh muhuh-kamPita-deva-druh
01.05 - The Nietzschean Antichrist, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
This is the Nietzsche we all know. But there is another aspect of his which the world has yet been slow to recognise. For, at bottom, Nietzsche is not all storm and fury. If his Superman is a Destroying Angel, he is none the less an angel. If he is endowed with a supreme sense of strength and power, there is also secreted in the core of his heart a sense of the beautiful that illumines his somewhat sombre aspect. For although Nietzsche is by birth a Slavo-Teuton, by culture and education he is pre-eminently Hellenic. His earliest works are on the subject of Greek tragedy and form what he describes as an "Apollonian dream." And to this dream, to this Greek aesthetic sense more than to any thing else he sacrifices justice and pity and charity. To him the weak and the miserable, the sick and the maimed are a sort of blot, a kind of ulcer on the beautiful face of humanity. The herd that wallow in suffering and relish suffering disfigure the aspect of the world and should therefore be relentlessly mowed out of existence. By being pitiful to them we give our tacit assent to their persistence. And it is precisely because of this that Nietzsche has a horror of Christianity. For compassion gives indulgence to all the ugliness of the world and thus renders that ugliness a necessary and indispensable element of existence. To protect the weak, to sympathise with the lowly brings about more of weakness and more of lowliness. Nietzsche has an aristocratic taste par excellencewhat he aims at is health and vigour and beauty. But above all it is an aristocracy of the spirit, an aristocracy endowed with all the richness and beauty of the soul that Nietzsche wants to establish. The beggar of the street is the symbol of ugliness, of the poverty of the spirit. And the so-called aristocrat, die millionaire of today is as poor and ugly as any helpless leper. The soul of either of them is made of the same dirty, sickly stuff. The tattered rags, the crouching heart, the effeminate nerve, the unenlightened soul are the standing ugliness of the world and they have no place in the ideal, the perfect humanity. Humanity, according to Nietzsche, is made in order to be beautiful, to conceive the beautiful, to create the beautiful. Nietzsche's Superman has its perfect image in a Grecian statue of Zeus cut out in white marble-Olympian grandeur shedding in every lineament Apollonian beauty and Dionysian vigour.
The real secret of Nietzsche's philosophy is not an adoration of brute force, of blind irrational joy in fighting and killing. Far from it, Nietzsche has no kinship with Treitschke or Bernhard. What Nietzsche wanted was a world purged of littleness and ugliness, a humanity, not of saints, perhaps, but of heroes, lofty in their ideal, great in their achievement, majestic in their empirea race of titanic gods breathing the glory of heaven itself.
01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
His sorcery of solid images,
His magic of formative number and design,
--
And swifter than imagination's wings.
All she new-fashions by the thought and word,
--
Illumining the world's concrete images
Into significant symbols by its gloss,
01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
"The infinite distance of the body from the mind images the distance infinitely more infinite of the mind from Charity (Divine Grace, Faith)."9
"The heart has its reasons which Reason knows not... I say, the heart loves the universal being naturally, and itself also naturally, according to which so ever it gives itself. And it hardens itself against the one or the other according to its choice. You have rejected one and preserved the other. Is it by the reason that you love ?"10
01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Here is the Augustinian mantra taken as the motto of The Scale of Perfection: We ascend the ascending grades in our heart and we sing the song of ascension1. The journey's end is heavenly Jerusalem, the House of the Lord. The steps of this inner ascension are easily visible, not surely to the outer eye of the sense-burdened man, but to the "ghostly seeing" of the aspirant which is hazy in the beginning but slowly clears as he advances. The first step is the withdrawal from the outer senses and looking and seeing within. "Turn home again in thyself, and hold thee within and beg no more without." The immediate result is a darkness and a restless darknessit is a painful night. The outer objects of attraction and interest have been discarded, but the inner attachments and passions surge there still. If, however, one continues and persists, refuses to be drawn out, the turmoil settles down and the darkness begins to thin and wear away. One must not lose heart, one must have patience and perseverance. So when the outward world is no more-there and its call also no longer awakes any echo in us, then comes the stage of "restful darkness" or "light-some darkness". But it is still the dark Night of the soul. The outer light is gone and the inner light is not yet visible: the night, the desert, the great Nought, stretches between these two lights. But the true seeker goes through and comes out of the tunnel. And there is happiness at the end. "The seeking is travaillous, but the finding is blissful." When one steps out of the Night, enters into the deepest layer of the being, one stands face to face to one's soul, the very image of God, the perfect God-man, the Christ within. That is the third degree of our inner ascension, the entry into the deepest, purest and happiest statein which one becomes what he truly is; one finds the Christ there and dwells in love and union with him. But there is still a further step to take, and that is real ascension. For till now it has been a going within, from the outward to the inner and the inmost; now one has to go upward, transcend. Within the body, in life, however deep you may go, even if you find your soul and your union with Jesus whose tabernacle is your soul, still there is bound to remain a shadow of the sinful prison-house; the perfect bliss and purity without any earthly taint, the completeness and the crowning of the purgation and transfiguration can come only when you go beyond, leaving altogether the earthly form and worldly vesture and soar into Heaven itself and be in the company of the Trinity. "Into myself, and after... above myself by overpassing only into Him." At the same time it is pointed out, this mediaeval mystic has the common sense to see that the going in and going above of which one speaks must not be understood in a literal way, it is a figure of speech. The movement of the mystic is psychological"ghostly", it is saidnot physical or carnal.
This spiritual march or progress can also be described as a growing into the likeness of the Lord. His true self, his own image is implanted within us; he is there in the profoundest depth of our being as Jesus, our beloved and our soul rests in him in utmost bliss. We are aware neither of Jesus nor of his spouse, our soul, because of the obsession of the flesh, the turmoil raised by the senses, the blindness of pride and egoism. All that constitutes the first or old Adam, the image of Nought, the body of death which means at bottom the "false misruled love in to thyself." This self-love is the mother of sin, is sin itself. What it has to be replaced by is charity that is the true meaning of Christian charity, forgetfulness of self. "What is sin but a wanting and a forbearing of God." And the whole task, the discipline consists in "the shaping of Christ in you, the casting of sin through Christ." Who then is Christ, what is he? This knowledge you get as you advance from your sense-bound perception towards the inner and inmost seeing. As your outer nature gets purified, you approach gradually your soul, the scales fall off from your eyes too and you have the knowledge and "ghostly vision." Here too there are three degrees; first, you start with faith the senses can do nothing better than have faith; next, you rise to imagination which gives a sort of indirect touch or inkling of the truth; finally, you have the "understanding", the direct vision. "If he first trow it, he shall afterwards through grace feel it, and finally understand it."
It is never possible for man, weak and bound as he is, to reject the thraldom of his flesh, he can never purify himself wholly by his own unaided strength. God in his infinite mercy sent his own son, an emanation created out of his substancehis embodied loveas a human being to suffer along with men and take upon himself the burden of their sins. God the Son lived upon earth as man and died as man. Sin therefore has no longer its final or definitive hold upon mankind. Man has been made potentially free, pure and worthy of salvation. This is the mystery of Christ, of God the Son. But there is a further mystery. Christ not only lived for all men for all time, whether they know him, recognise him or not; but he still lives, he still chooses his beloved and his beloved chooses him, there is a conscious acceptance on either side. This is the function of the Holy Ghost, the redeeming power of Love active in him who accepts it and who is accepted by it, the dynamic Christ-Consciousness in the true Christian.
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The characteristic then of the path is a one-pointed concentration. Great stress is laid upon "oneliness", "onedness":that is to say, a perfect and complete withdrawal from the outside and the world; an unmixed solitude is required for the true experience and realisation to come. "A full forsaking in will of the soul for the love of Him, and a living of the heart to Him. This asks He, for this gave He." The rigorous exclusion, the uncompromising asceticism, the voluntary self-torture, the cruel dark night and the arid desert are necessary conditions that lead to the "onlyness of soul", what another prophet (Isaiah, XXIV, 16) describes as "My privity to me". In that secreted solitude, the "onlistead"the graphic language of the author calls itis found "that dignity and that ghostly fairness which a soul had by kind and shall have by grace." The utter beauty of the soul and its absolute love for her deity within her (which has the fair name of Jhesu), the exclusive concentration of the whole of the being upon one point, the divine core, the manifest Grace of God, justifies the annihilation of the world and life's manifold existence. Indeed, the image of the Beloved is always within, from the beginning to the end. It is that that keeps one up in the terrible struggle with one's nature and the world. The image depends upon the consciousness which we have at the moment, that is to say, upon the stage or the degree we have ascended to. At the outset, when we can only look through the senses, when the flesh is our master, we give the image a crude form and character; but even that helps. Gradually, as we rise, with the clearing of our nature, the image too slowly regains its original and true shape. Finally, in the inmost soul we find Jesus as he truly is: "an unchangeable being, a sovereign might, a sovereign soothfastness, sovereign goodness, a blessed life and endless bliss." Does not the Gita too say: "As one approaches Me, so do I appear to him."Ye yath mm prapadyante.
Indeed, it would be interesting to compare and contrast the Eastern and Western approach to Divine Love, the Christian and the Vaishnava, for example. Indian spirituality, whatever its outer form or credal formulation, has always a background of utter unity. This unity, again, is threefold or triune and is expressed in those great Upanishadic phrases,mahvkyas,(1) the transcendental unity: the One alone exists, there is nothing else than theOneekamevdvityam; (2) the cosmic unity: all existence is one, whatever exists is that One, thereare no separate existences:sarvam khalvidam brahma neha nnsti kincaa; (3) That One is I, you too are that One:so' ham, tattvamasi; this may be called the individual unity. As I have said, all spiritual experiences in India, of whatever school or line, take for granted or are fundamentally based upon this sense of absolute unity or identity. Schools of dualism or pluralism, who do not apparently admit in their tenets this extreme monism, are still permeated in many ways with that sense and in some form or other take cognizance of the truth of it. The Christian doctrine too says indeed, 'I and my Father in Heaven are one', but this is not identity, but union; besides, the human soul is not admitted into this identity, nor the world soul. The world, we have seen, according to the Christian discipline has to be altogether abandoned, negatived, as we go inward and upward towards our spiritual status reflecting the divine image in the divine company. It is a complete rejection, a cutting off and casting away of world and life. One extreme Vedantic path seems to follow a similar line, but there it is not really rejection, but a resolution, not the rejection of what is totally foreign and extraneous, but a resolution of the external into its inner and inmost substance, of the effect into its original cause. Brahman is in the world, Brahman is the world: the world has unrolled itself out of the Brahmansi, pravttiit has to be rolled back into its, cause and substance if it is to regain its pure nature (that is the process of nivitti). Likewise, the individual being in the world, "I", is the transcendent being itself and when it withdraws, it withdraws itself and the whole world with it and merges into the Absolute. Even the Maya of the Mayavadin, although it is viewed as something not inherent in Brahman but superimposed upon Brahman, still, has been accepted as a peculiar power of Brahman itself. The Christian doctrine keeps the individual being separate practically, as an associate or at the most as an image of God. The love for one's neighbour, charity, which the Christian discipline enjoins is one's love for one's kind, because of affinity of nature and quality: it does not dissolve the two into an integral unity and absolute identity, where we love because we are one, because we are the One. The highest culmination of love, the very basis of love, according to the Indian conception, is a transcendence of love, love trans-muted into Bliss. The Upanishad says, where one has become the utter unity, who loves whom? To explain further our point, we take two examples referred to in the book we are considering. The true Christian, it is said, loves the sinner too, he is permitted to dislike sin, for he has to reject it, but he must separate from sin the sinner and love him. Why? Because the sinner too can change and become his brother in spirit, one loves the sinner because there is the possibility of his changing and becoming a true Christian. It is why the orthodox Christian, even such an enlightened and holy person as this mediaeval Canon, considers the non-Christian, the non-baptised as impure and potentially and fundamentally sinners. That is also why the Church, the physical organisation, is worshipped as Christ's very body and outside the Church lies the pagan world which has neither religion nor true spirituality nor salvation. Of course, all this may be symbolic and it is symbolic in a sense. If Christianity is taken to mean true spirituality, and the Church is equated with the collective embodiment of that spirituality, all that is claimed on their behalf stands justified. But that is an ideal, a hypothetical standpoint and can hardly be borne out by facts. However, to come back to our subject, let us ow take the second example. Of Christ himself, it is said, he not only did not dislike or had any aversion for Judas, but that he positively loved the traitor with a true and sincere love. He knew that the man would betray him and even when he was betraying and had betrayed, the Son of Man continued to love him. It was no make-believe or sham or pretence. It was genuine, as genuine as anything can be. Now, why did he love his enemy? Because, it is said, the enemy is suffered by God to do the misdeed: he has been allowed to test the faith of the faithful, he too has his utility, he too is God's servant. And who knows even a Judas would not change in the end? Many who come to scoff do remain to pray. But it can be asked, 'Does God love Satan too in the same way?' The Indian conception which is basically Vedantic is different. There is only one reality, one truth which is viewed differently. Whether a thing is considered good or evil or neutral, essentially and truly, it is that One and nothing else. God's own self is everywhere and the sage makes no difference between the Brahmin and the cow and the elephant. It is his own self he finds in every person and every objectsarvabhtsthitam yo mm bhajati ekatvamsthitah"he has taken his stand upon oneness and loves Me in all beings."2
This will elucidate another point of difference between the Christian's and the Vaishnava's love of God, for both are characterised by an extreme intensity and sweetness and exquisiteness of that divine feeling. This Christian's, however, is the union of the soul in its absolute purity and simplicity and "privacy" with her lord and master; the soul is shred here of all earthly vesture and goes innocent and naked into the embrace of her Beloved. The Vaishnava feeling is richer and seems to possess more amplitude; it is more concrete and less ethereal. The Vaishnava in his passionate yearning seeks to carry as it were the whole world with him to his Lord: for he sees and feels Him not only in the inmost chamber of his soul, but meets Him also in and I through his senses and in and through the world and its objects around. In psychological terms one can say that the Christian realisation, at its very source, is that of the inmost soul, what we call the "psychic being" pure and simple, referred to in the book we are considering; as: "His sweet privy voice... stirreth thine heart full stilly." Whereas the Vaishnava reaches out to his Lord with his outer heart too aflame with passion; not only his inmost being but his vital being also seeks the Divine. This bears upon the occult story of man's spiritual evolution upon earth. The Divine Grace descends from the highest into the deepest and from the deepest to the outer ranges of human nature, so that the whole of it may be illumined and transformed and one day man can embody in his earthly life the integral manifestation of God, the perfect Epiphany. Each religion, each line of spiritual discipline takes up one limb of manone level or mode of his being and consciousness purifies it and suffuses it with the spiritual and divine consciousness, so that in the end the whole of man, in his integral living, is recast and remoulded: each discipline is in charge of one thread as it were, all together weave the warp and woof in the evolution of the perfect pattern of a spiritualised and divinised humanity.
The conception of original sin is a cardinal factor in Christian discipline. The conception, of sinfulness is the very motive-power that drives the aspirant. "Seek tensely," it is said, "sorrow and sigh deep, mourn still, and stoop low till thine eye water for anguish and for pain." Remorse and grief are necessary attendants; the way of the cross is naturally the calvary strewn with pain and sorrow. It is the very opposite of what is termed the "sunlit path" in spiritual ascension. Christian mystics have made a glorious spectacle of the process of "dying to the world." Evidently, all do not go the whole length. There are less gloomy and happier temperaments, like the present one, for example, who show an unusual balance, a sturdy common sense even in the midst of their darkest nights, who have chalked out as much of the sunlit path as is possible in this line. Thus this old-world mystic says: it is true one must see and admit one's sinfulness, the grosser and apparent and more violent ones as well as all the subtle varieties of it that are in you or rise up in you or come from the Enemy. They pursue you till the very end of your journey. Still you need not feel overwhelmed or completely desperate. Once you recognise the sin in you, even the bare fact of recognition means for you half the victory. The mystic says, "It is no sin as thou feelest them." The day Jesus gave himself away on the Cross, since that very day you are free, potentially free from the bondage of sin. Once you give your adherence to Him, the Enemies are rendered powerless. "They tease the soul, but they harm not the soul". Or again, as the mystic graphically phrases it: "This soul is not borne in this image of sin as a sick man, though he feel it; but he beareth it." The best way of dealing with one's enemies is not to struggle and "strive with them." The aspirant, the lover of Jesus, must remember: "He is through grace reformed to the likeness of God ('in the privy substance of his soul within') though he neither feel it nor see it."
If you are told you are still full of sins and you are not worthy to follow the path, that you must go and work out your sins first, here is your answer: "Go shrive thee better: trow not this saying, for it is false, for thou art shriven. Trust securely that thou art on the way, and thee needeth no ransacking of shrift for that that is passed, hold forth thy way and think on Jerusalem." That is to say, do not be too busy with the difficulties of the moment, but look ahead, as far as possible, fix your attention upon the goal, the intermediate steps will become easy. Jerusalem is another name of the Love of Jesus or the Bliss in Heaven. Grow in this love, your sins will fade away of themselves. "Though thou be thrust in an house with thy body, nevertheless in thine heart, where the stead of love is, thou shouldst be able to have part of that love... " What exquisite utterance, what a deep truth!
0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
reflecting the image of what you are.
24 June 1964
--
only to imagine that the thing one wants to do will not be done,
and if this imagination creates the least uneasiness, then one can
be sure of the presence of desire.
--
the image of what you are." Can you explain this to me
a little?
--
retains the memory of the image, it is a simplified image such as
it is translated in the psychic consciousness and according to the
--
It is because men still imagine that to do something useful, they
have to form groups.
01.10 - Nicholas Berdyaev: God Made Human, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Nicholas Berdyaev is an ardent worker, as a Russian is naturally expected to be, in the cause of the spiritual rehabilitation of mankind. He is a Christian, a neo-Christian: some of his conclusions are old-world truths and bear repetition and insistence; others are of a more limited, conditional and even doubtful nature. His conception of the value of human person, the dignity and the high reality he gives to it, can never be too welcome in a world where the individual seems to have gone the way of vanished empires and kings and princes. But even more important and interesting is the view he underlines that the true person is a spiritual being, that is to say, it is quite other than the empirical ego that man normally is"not this that one worships" as the Upanishads too declare. Further, in his spiritual being man, the individual, is not simply a portion or a fraction; he is, on the contrary, an integer, a complete whole, a creative focus; the true individual is a microcosm yet holding in it and imaging the macrocosm. Only perhaps greater stress is laid upon the aspect of creativity or activism. An Eastern sage, a Vedantin, would look for the true spiritual reality behind the flux of forces: Prakriti or Energy is only the executive will of the Purusha, the Conscious Being. The personality in Nature is a formulation and emanation of the transcendent impersonality.
There is another aspect of personality as viewed by Berdyaev which involves a bias of the more orthodox Christian faith: the Christ is inseparable from the Cross. So he says: "There is no such thing as personality if there is no capacity for suffering. Suffering is inherent in God too, if he is a personality, and not merely an abstract idea. God shares in the sufferings of men. He yearns for responsive love. There are divine as well as human passions and therefore divine or creative personality must always suffer to the end of time. A condition of anguish and distress is inherent in it." The view is logically enforced upon the Christian, it is said, if he is to accept incarnation, God becoming flesh. Flesh cannot but be weak. This very weakness, so human, is and must be specially characteristic of God also, if he is one with man and his lover and saviour.
01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
"The touch of Earth is always reinvigorating to the son of Earth, even when he seeks a supraphysical Knowledge. It may even be said that the supraphysical can only be really mastered in its fullnessto its heights we can always reachwhen we keep our feet firmly on the physical. 'Earth is His footing' says the Upanishad, whenever it images the Self that manifests in the universe." Huxley's commentary is as follows:
"To its heights we can always come. For those of us who are still splashing about in the lower ooze, the phrase has a rather ironical ring. Nevertheless, in the light of even the most distant acquaintance with the heights and the fullness, it is possible to understand what its author means. To discover the Kingdom of God exclusively within oneself is easier than to discover it, not only there, but also in the outer worlds of minds and things and living creatures. It is easier because the heights within reveal themselves to those who are ready to exclude from their purview all that lies without. And though this exclusion may be a painful and mortificatory process, the fact remains that it is less arduous than the process of inclusion, by which we come to know the fullness as well as the heights of spiritual life. Where there is exclusive concentration on the heights within, temptations and distractions are avoided and there is a general denial and suppression. But when the hope is to know God inclusivelyto realise the divine Ground in the world as well as in the soul, temptations and distractions must not be avoided, but submitted to and used as opportunities for advance; there must be no suppression of outward-turning activities, but a transformation of them so that they become sacramental."
--
A sage can smile and smile delightfully! The parable illustrates the well-known Biblical phrase, 'the letter killeth, but the spirit giveth life'. The monkey is symbolical of the ignorant, arrogant, fussy human mind. There is another Buddhistic story about the monkey quoted in the book and it is as delightful; but being somewhat long, we cannot reproduce it here. It tells how the mind-monkey is terribly agile, quick, clever, competent, moving lightning-fast, imagining that it can easily go to the end of the world, to Paradise itself, to Brahmic status. But alas! when he thought he was speeding straight like a rocket or an arrow and arrive right at the target, he found that he was spinning like a top at the same spot, and what he very likely took to be the very fragrance of the topmost supreme heaven was nothing but the aroma of his own urine.
***
01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
Declaration of Rights is a characteristic modern phenomenon. It is a message of liberty and freedom,no doubt of secular liberty and freedomthings not very common in the old world; and yet at the same time it is a clarion that calls for and prepares strife and battle. If the conception of Right has sanctified the individual or a unit collectivity, it has also pari passu developed a fissiparous tendency in human organisation. Society based on or living by the principle of Right becomes naturally and inevitably a competitive society. Where man is regarded as nothing moreand, of course, nothing lessthan a bundle of rights, human aggregation is bound to be an exact image of Darwinian Naturered in tooth and claw.
But Right is not the only term on which an ideal or even a decent society can be based. There is another term which can serve equally well, if not better. I am obviously referring to the conception of duty. I tis an old world conception; it isa conception particularly familiar to the East. The Indian term for Right is also the term for dutyadhikara means both. In Europe too, in more recent times, when after the frustration of the dream of a new world envisaged by the French Revolution, man was called upon again to rise and hope, it was Mazzini who brought forward the new or discarded principle as a mantra replacing the other more dangerous one. A hierarchy of duties was given by him as the pattern of a fulfilled ideal life. In India, in our days the distinction between the two attitudes was very strongly insisted upon by the great Vivekananda.
0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
This is the exact image of the state of the world which suffers
because it is not receptive, when it could live in beatitude if it
0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
are other people's dreams only their own imagination?
Most often, it is the vital consciousness that goes out of the body
0 1955-10-19, #Agenda Vol 01, #unset, #Zen
The three images of total self-giving to the Divine:
1) To prostrate oneself at His feet in a surrender of all pride, with a perfect HUMILITY.
0 1956-04-04, #Agenda Vol 01, #unset, #Zen
Mother, two months ago I had a clear mental perception of what was asked of me: to spend the rest of my life here. This is the source of my difficulties and of the inner hell I have been living through ever since. Each time I try to emerge, there is this image that rises up in me: your-whole-life and this casts me into a violent conflict. When I came here, I thought of staying for two or three years; for me the Ashram was a means of realization, not an end.
I understand now that as long as my whole being has not ACCEPTED that it must finish its life here, there is no way out nor any recovery possible. Through my mental force alone, this acceptance is impossible; I have been turning infernally in circles these past two months, and the mind is in league with the vital. Therefore, a force greater than mine must help me accept that my way is here. I need you, Mother, for without you I am lost. I need you to tell me that the Truth of my being is indeed here and that I am truly ready to follow this path. Mother, I beseech you, help me to see the truth of my being, give me some sign that my way is here and not elsewhere. I beg of you, Mother, help me to know.
0 1956-05-02, #Agenda Vol 01, #unset, #Zen
But inevitablyit will increase more and more! Which is why I cannot do what I used to do when there were one hundred and fifty people in the Ashram. If they had just a little bit of common sense, they would understand that I cannot have the same relationship with people now (just imagine, 1,800 people these last days!), so I cannot have the same relationship with 1,845 people (exactly, I believe) as with thirty or even a hundred. That seems an easy enough logic to understand.
But they want everything to remain as it was and, as you say, to be the first to benefit.
0 1957-04-09, #Agenda Vol 01, #unset, #Zen
I am saying all this so that you do not hypnotize yourself further with some imaginary and groundless possibility.
I am with you always.
0 1957-11-12, #Agenda Vol 01, #unset, #Zen
But do not imagine that those who are tested are on one side and those who test on the other; depending upon the times and circumstances, we are both examiners and examined, and it may even happen that simultaneously, at the very same moment, we are the examined and the examiner. And whatever benefits we derive depend, in both quality and quantity, upon the intensity of our aspiration and the alertness of our consciousness.
To conclude, a final recommendation: never pose as an examiner. For while it is good to remember constantly that perhaps one is passing a very important test, it is, on the other hand, extremely dangerous to imagine oneself entrusted with applying tests to others, for that is an open door to the most absurd and harmful vanities. It is not an ignorant human will that decides these things but the Supreme Wisdom.
***
0 1958-01-01, #Agenda Vol 01, #unset, #Zen
I have one thing to add: we must not misinterpret the meaning of this experience and imagine that henceforth everything will take place without difficulties or always in accordance with our personal desires. It is not at this level. It does not mean that when we do not want it to rain, it will not rain! Or when we want some event to take place in the world, it will immediately take place, or that all difficulties will be abolished and everything will be like a fairy tale. It is not like that. It is something more profound. Nature has accepted into her play of forces the newly manifested Force and has included it in her movements. But as always, the movements of Nature take place on a scale infinitely surpassing the human scale and invisible to the ordinary human consciousness. It is more of an inner, psychological possibility that has been born in the world than a spectacular change in earthly events.
I mention this because you might be tempted to believe that fairy tales are going to be realized upon earth. The time has not yet come.
0 1958-02-03b - The Supramental Ship, #Agenda Vol 01, #unset, #Zen
When I came back, along with the memory of the experience, I knew that the supramental world was permanent, that my presence there is permanent, and that only a missing link is needed to allow the consciousness and the substance to connectand it is this link that is being built. At that time, my impression (an impression which remained rather long, almost the whole day) was of an extreme relativityno, not exactly that, but an impression that the relationship between this world and the other completely changes the criterion by which things are to be evaluated or judged. This criterion had nothing mental about it, and it gave the strange inner feeling that so many things we consider good or bad are not really so. It was very clear that everything depended upon the capacity of things and upon their ability to express the supramental world or be in relationship with it. It was so completely different, at times even so opposite to our ordinary way of looking at things! I recall one little thing that we usually consider bad actually how funny it was to see that it is something excellent! And other things that we consider important were really quite unimportant there! Whether it was like this or like that made no difference. What is very obvious is that our appreciation of what is divine or not divine is incorrect. I even laughed at certain things Our usual feeling about what is anti-divine seems artificial, based upon something untrue, unliving (besides, what we call life here appeared lifeless in comparison with that world); in any event, this feeling should be based upon our relationship between the two worlds and according to whether things make this relationship easier or more difficult. This would thus completely change our evaluation of what brings us nearer to the Divine or what takes us away from Him. With people, too, I saw that what helps them or prevents them from becoming supramental is very different from what our ordinary moral notions imagine. I felt just how ridiculous we are.
(Then Mother speaks to the children)
--- Grep of noun ima
abronia maritima
ageratina altissima
ailanthus altissima
alnus maritima
alosa sapidissima
anhima
anima
antepenultima
armeria maritima
arnoseris minima
artemisia maritima
artocarpus odoratissima
batis maritima
caesalpinia pulcherrima
cakile maritima
castanea mollissima
cheilanthes gracillima
cineraria maritima
citrus maxima
colima
conima
coreopsis maritima
crambe maritima
cucurbita foetidissima
cucurbita maxima
euphorbia pulcherrima
fatima
fraxinus pennsylvanica subintegerrima
genus anhima
genus tellima
glaux maritima
gymnadenia odoratissima
hiroshima
image
image breaker
image compression
image orthicon
image scanner
imagery
imaginary
imaginary being
imaginary creature
imaginary number
imaginary part
imaginary part of a complex number
imaginary place
imagination
imagination image
imaginative comparison
imaginativeness
imaging
imagism
imago
imam
imamu amiri baraka
imaret
imaum
imavate
intima
iris foetidissima
iwo jima
lima
limnocryptes minima
lobularia maritima
malcolmia maritima
manihot utilissima
mucuna aterrima
nevado de colima
ottava rima
palometa simillima
passiflora mollissima
penultima
pima
poinciana pulcherrima
prima
proxima
prunus maritima
psetta maxima
quadragesima
quinquagesima
rhododendron maxima
rima
septuagesima
sima
strekelia formosissima
tellima
telopea speciosissima
terza rima
triglochin maritima
trilisa odoratissima
tsushima
ultima
urginea maritima
volcan de colima
yakima