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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO


AUTH

BOOKS
Blazing_the_Trail_from_Infancy_to_Enlightenment
Essays_In_Philosophy_And_Yoga
Evolution_II
Full_Circle
General_Principles_of_Kabbalah
Heart_of_Matter
How_to_think_like_Leonardo_Da_Vinci
Journey_to_the_Lord_of_Power_-_A_Sufi_Manual_on_Retreat
Kena_and_Other_Upanishads
Liber_157_-_The_Tao_Teh_King
Liber_ABA
Life_without_Death
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
On_Interpretation
Process_and_Reality
The_Divine_Milieu
The_Republic
The_Seals_of_Wisdom
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Toward_the_Future
Twilight_of_the_Idols

IN CHAPTERS TITLE
1.pbs_-_The_Question

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.03_-_Upanishadic_Symbolism
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.01_-_Letters_from_the_Mother_to_Her_Son
0.02_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
0.03_-_Letters_to_My_little_smile
0.08_-_Letters_to_a_Young_Captain
01.01_-_The_New_Humanity
01.03_-_Rationalism
01.03_-_Sri_Aurobindo_and_his_School
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.08_-_A_Theory_of_Yoga
0.10_-_Letters_to_a_Young_Captain
01.12_-_Three_Degrees_of_Social_Organisation
0.13_-_Letters_to_a_Student
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1957-07-03
0_1958-07-06
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-08
0_1959-01-31
0_1959-05-19_-_Ascending_and_Descending_paths
0_1960-06-11
0_1960-11-08
0_1961-02-25
0_1961-03-04
0_1961-05-23
0_1961-07-15
0_1961-07-18
0_1961-07-28
0_1961-08-05
0_1961-08-08
0_1961-11-07
0_1961-12-20
0_1962-01-12_-_supramental_ship
0_1962-02-06
0_1962-02-13
0_1962-03-11
0_1962-06-27
0_1962-09-22
0_1963-01-14
0_1963-02-19
0_1963-03-06
0_1963-03-09
0_1963-03-27
0_1963-04-20
0_1963-05-15
0_1963-06-08
0_1963-06-22
0_1963-07-03
0_1963-08-07
0_1963-08-10
0_1963-08-13b
0_1963-09-07
0_1963-09-18
0_1963-09-28
0_1963-10-05
0_1963-10-19
0_1964-01-15
0_1964-02-15
0_1964-03-25
0_1964-06-04
0_1964-08-14
0_1964-08-26
0_1964-10-07
0_1964-10-24a
0_1964-10-30
0_1964-12-02
0_1965-02-24
0_1965-03-24
0_1965-05-29
0_1965-06-18_-_supramental_ship
0_1965-06-26
0_1965-07-17
0_1965-07-24
0_1965-09-18
0_1965-09-22
0_1965-09-25
0_1966-01-31
0_1966-02-26
0_1966-03-09
0_1966-04-24
0_1966-06-11
0_1966-07-09
0_1966-08-10
0_1966-09-14
0_1966-09-30
0_1966-11-03
0_1966-11-09
0_1966-11-12
0_1966-11-26
0_1966-12-21
0_1966-12-24
0_1967-01-11
0_1967-01-21
0_1967-01-28
0_1967-02-15
0_1967-02-18
0_1967-03-07
0_1967-03-15
0_1967-05-03
0_1967-05-24
0_1967-05-30
0_1967-06-21
0_1967-07-15
0_1967-07-22
0_1967-07-26
0_1967-07-29
0_1967-10-04
0_1967-11-22
0_1968-01-03
0_1968-02-17
0_1968-05-04
0_1968-06-15
0_1968-06-29
0_1968-07-10
0_1968-07-20
0_1968-08-07
0_1968-08-28
0_1968-10-26
0_1968-11-09
0_1968-12-21
0_1968-12-25
0_1969-01-04
0_1969-02-01
0_1969-02-08
0_1969-02-15
0_1969-03-19
0_1969-04-16
0_1969-04-23
0_1969-05-03
0_1969-05-31
0_1969-06-28
0_1969-07-26
0_1969-07-30
0_1969-08-30
0_1969-09-20
0_1969-09-27
0_1969-10-01
0_1969-12-17
0_1969-12-31
0_1970-01-17
0_1970-02-18
0_1970-02-21
0_1970-03-25
0_1970-04-04
0_1970-04-08
0_1970-05-09
0_1970-05-20
0_1970-07-11
0_1970-07-22
0_1970-08-05
0_1970-09-09
0_1971-03-13
0_1971-04-17
0_1971-08-18
0_1971-10-02
0_1971-10-30
0_1971-12-11
0_1972-03-10
0_1972-03-25
0_1972-03-29a
0_1972-04-04
0_1972-07-15
0_1972-07-22
0_1972-08-09
0_1972-08-16
0_1972-11-25
0_1972-12-16
02.01_-_Our_Ideal
02.01_-_The_World_War
02.02_-_Rishi_Dirghatama
02.03_-_An_Aspect_of_Emergent_Evolution
02.05_-_Federated_Humanity
02.13_-_In_the_Self_of_Mind
02.13_-_On_Social_Reconstruction
03.02_-_The_Philosopher_as_an_Artist_and_Philosophy_as_an_Art
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_A_Stainless_Steel_Frame
03.04_-_The_Vision_and_the_Boon
03.06_-_Here_or_Otherwhere
03.06_-_The_Pact_and_its_Sanction
03.07_-_Brahmacharya
03.08_-_The_Democracy_of_Tomorrow
03.08_-_The_Standpoint_of_Indian_Art
03.11_-_Modernist_Poetry
03.11_-_The_Language_Problem_and_India
03.13_-_Dynamic_Fatalism
03.15_-_Origin_and_Nature_of_Suffering
04.02_-_Human_Progress
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.07_-_Matter_Aspires
05.05_-_In_Quest_of_Reality
05.06_-_Physics_or_philosophy
05.29_-_Vengeance_is_Mine
05.34_-_Light,_more_Light
06.10_-_Fatigue_and_Work
06.35_-_Second_Sight
06.36_-_The_Mother_on_Herself
07.11_-_The_Problem_of_Evil
07.19_-_Bad_Thought-Formation
08.16_-_Perfection_and_Progress
08.21_-_Human_Birth
08.25_-_Meat-Eating
08.26_-_Faith_and_Progress
08.33_-_Opening_to_the_Divine
09.05_-_The_Story_of_Love
09.12_-_The_True_Teaching
09.13_-_On_Teachers_and_Teaching
09.14_-_Education_of_Girls
09.16_-_Goal_of_Evolution
1.00a_-_Introduction
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00c_-_INTRODUCTION
1.00_-_Preface
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_The_way_of_what_is_to_come
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Economy
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_Introduction
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_SAMADHI_PADA
1.01_-_The_Unexpected
1.01_-_What_is_Magick?
1.020_-_The_World_and_Our_World
1.024_-_Affiliation_With_Larger_Wholes
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_Prana
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_Priestly_Kings
1.02_-_SADHANA_PADA
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Eternal_Law
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Pit
1.02_-_The_Recovery
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_What_is_Psycho_therapy?
1.037_-_Preventing_the_Fall_in_Yoga
1.03_-_A_CAUCUS-RACE_AND_A_LONG_TALE
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_.REASON._IN_PHILOSOPHY
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON
1.03_-_The_Sephiros
1.03_-_The_Sunlit_Path
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_GOD_IN_THE_WORLD
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Self
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Consciousness
1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description
1.05_-_Mental_Education
1.05_-_MORALITY_AS_THE_ENEMY_OF_NATURE
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_The_Creative_Principle
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_New_Consciousness
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_War_And_Politics
1.05_-_Yoga_and_Hypnotism
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_On_Induction
1.06_-_Psychic_Education
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Breaking_of_the_Limits
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_Wealth_and_Government
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.070_-_The_Seven_Stages_of_Perfection
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Medicine_and_Psycho_therapy
1.07_-_On_Dreams
1.07_-_On_mourning_which_causes_joy.
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Psychic_Center
1.07_-_The_Three_Schools_of_Magick_2
1.08_-_Information,_Language,_and_Society
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_Psycho_therapy_Today
1.08_-_SOME_REFLECTIONS_ON_THE_SPIRITUAL_REPERCUSSIONS_OF_THE_ATOM_BOMB
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_Stead_and_the_Spirits
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_THE_QUEEN'S_CROQUET_GROUND
1.08_-_The_Splitting_of_the_Human_Personality_during_Spiritual_Training
1.08_-_THINGS_THE_GERMANS_LACK
1.09_-_A_System_of_Vedic_Psychology
1.09_-_Civilisation_and_Culture
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Legend_of_Lakshmi
1.09_-_Man_-_About_the_Body
1.09_-_Saraswati_and_Her_Consorts
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Stead_and_Maskelyne
1.09_-_The_Secret_Chiefs
1.1.01_-_Seeking_the_Divine
1.1.02_-_Sachchidananda
1.1.04_-_Philosophy
1.1.05_-_The_Siddhis
11.06_-_The_Mounting_Fire
11.09_-_Towards_the_Immortal_Body
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Farinata_and_Cavalcante_de'_Cavalcanti._Discourse_on_the_Knowledge_of_the_Damned.
1.10_-_Harmony
1.10_-_Life_and_Death._The_Greater_Guardian_of_the_Threshold
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Methods_and_the_Means
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Secret_of_the_Veda
11.14_-_Our_Finest_Hour
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_GOOD_AND_EVIL
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Seven_Rivers
1.1.2_-_Commentary
1.12_-_God_Departs
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_Love_The_Creator
1.12_-_SOME_REFLECTIONS_ON_THE_RIGHTS_OF_MAN
1.12_-_The_Divine_Work
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Superconscient
1.12_-_Truth_and_Knowledge
1.13_-_Conclusion_-_He_is_here
1.13_-_Knowledge,_Error,_and_Probably_Opinion
1.13_-_THE_MASTER_AND_M.
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Supermind_as_Creator
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Value_of_Philosophy
1.1.5_-_Thought_and_Knowledge
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_THE_ESSENCE_OF_THE_DEMOCRATIC_IDEA
1.16_-_The_Process_of_Avatarhood
1.17_-_SUFFERING
1.17_-_The_Transformation
1.18_-_Evocation
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Perils_of_the_Soul
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_On_sleep,_prayer,_and_psalm-singing_in_chapel.
1.19_-_The_Curve_of_the_Rational_Age
1.200-1.224_Talks
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
1.2.07_-_Surrender
1.20_-_Talismans_-_The_Lamen_-_The_Pantacle
1.20_-_The_End_of_the_Curve_of_Reason
12.10_-_The_Sunlit_Path
1.21_-_Chih_Men's_Lotus_Flower,_Lotus_Leaves
1.21_-_My_Theory_of_Astrology
1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings
1.22_-_Tabooed_Words
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.23_-_Improvising_a_Temple
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Matter
1.25_-_Critical_Objections_brought_against_Poetry,_and_the_principles_on_which_they_are_to_be_answered.
1.25_-_SPIRITUAL_EXERCISES
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_On_holy_solitude_of_body_and_soul.
1.28_-_Need_to_Define_God,_Self,_etc.
1.28_-_The_Killing_of_the_Tree-Spirit
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
1.3.02_-_Equality__The_Chief_Support
1.30_-_Do_you_Believe_in_God?
1.34_-_The_Tao_1
1.35_-_The_Tao_2
1.39_-_Prophecy
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
1.4.02_-_The_Divine_Force
14.03_-_Janaka_and_Yajnavalkya
14.05_-_The_Golden_Rule
1.439
1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual
1.450_-_1.500_Talks
1.46_-_Selfishness
1.47_-_Lityerses
15.07_-_Souls_Freedom
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.53_-_Mother-Love
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.550_-_1.600_Talks
1.56_-_Marriage_-_Property_-_War_-_Politics
1.57_-_Public_Scapegoats
1.59_-_Geomancy
1.60_-_Knack
1.63_-_Fear,_a_Bad_Astral_Vision
1.64_-_The_Burning_of_Human_Beings_in_the_Fires
1.66_-_Vampires
1.67_-_Faith
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_Golden_Bough
17.02_-_Hymn_to_the_Sun
1.70_-_Morality_1
1.75_-_The_AA_and_the_Planet
1.81_-_Method_of_Training
1912_12_11p
1916_12_12p
1929-04-07_-_Yoga,_for_the_sake_of_the_Divine_-_Concentration_-_Preparations_for_Yoga,_to_be_conscious_-_Yoga_and_humanity_-_We_have_all_met_in_previous_lives
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1953-03-18
1953-03-25
1953-05-06
1953-07-29
1953-08-26
1953-09-02
1953-09-16
1953-09-23
1953-10-14
1953-10-21
1953-11-04
1954-04-28_-_Aspiration_and_receptivity_-_Resistance_-_Purusha_and_Prakriti,_not_masculine_and_feminine
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-05-09_-_Beginning_of_the_true_spiritual_life_-_Spirit_gives_value_to_all_things_-_To_be_helped_by_the_supramental_Force
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-12_-_Questions,_practice_and_progress
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-03-27_-_If_only_humanity_consented_to_be_spiritualised
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-09-04_-_Sri_Aurobindo,_an_eternal_birth
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-04-30_-_Mental_constructions_and_experience
1958-05-21_-_Mental_honesty
1958-05-28_-_The_Avatar
1958-06-04_-_New_birth
1958-08-13_-_Profit_by_staying_in_the_Ashram_-_What_Sri_Aurobindo_has_come_to_tell_us_-_Finding_the_Divine
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958_09_19
1958-10-08_-_Stages_between_man_and_superman
1958_11_14
1960_01_05
1960_05_04
1961_03_17_-_56
1961_07_18
1963_05_15
1965_05_29
1965_12_26?
1966_09_14
1967-05-24.1_-_Defining_the_Divine
1969_08_28
1970_01_30
1970_03_06?
1.A_-_ANTHROPOLOGY,_THE_SOUL
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Horror_in_the_Burying-Ground
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Picture_in_the_House
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Whisperer_in_Darkness
1.fs_-_The_Driver
1.fua_-_The_Birds_Find_Their_King
1.hs_-_Someone_Should_Start_Laughing
1.jwvg_-_After_Sensations
1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts
1.pbs_-_The_Question
1.poe_-_Eureka_-_A_Prose_Poem
1.rb_-_Master_Hugues_Of_Saxe-Gotha
1.rb_-_Sordello_-_Book_the_Fourth
1.rb_-_Sordello_-_Book_the_Second
1.rt_-_Gitanjali
1.rt_-_Journey_Home
1.rt_-_The_Sun_Of_The_First_Day
1.tr_-_You_Stop_To_Point_At_The_Moon_In_The_Sky
1.wb_-_Auguries_of_Innocence
1.wby_-_Leda_And_The_Swan
1.whitman_-_Of_The_Terrible_Doubt_Of_Apperarances
1.whitman_-_O_Me!_O_Life!
1.ww_-_O_Me!_O_life!
1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected
1.ww_-_The_Sailor's_Mother
2.01_-_Habit_1__Be_Proactive
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_The_Road_of_Trials
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_On_Letters
2.02_-_Surrender,_Self-Offering_and_Consecration
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.05_-_Aspects_of_Sadhana
2.05_-_Habit_3__Put_First_Things_First
2.05_-_On_Poetry
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Wand
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_WITH_VARIOUS_DEVOTEES
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_On_Non-Violence
2.08_-_The_Sword
2.09_-_On_Sadhana
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.02_-_Nature_The_World-Manifestation
2.10_-_THE_MASTER_AND_NARENDRA
2.11_-_On_Education
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Realisation_of_Sachchidananda
2.12_-_The_Way_and_the_Bhakta
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.1.4.2_-_Teaching
2.14_-_On_Movements
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.15_-_On_the_Gods_and_Asuras
2.15_-_Reality_and_the_Integral_Knowledge
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_The_Magick_Fire
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.19_-_Feb-May_1939
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.2.02_-_Consciousness_and_the_Inconscient
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Science_of_Consciousness
2.2.04_-_Practical_Concerns_in_Work
2.20_-_Nov-Dec_1939
2.20_-_The_Philosophy_of_Rebirth
2.2.1.01_-_The_World's_Greatest_Poets
2.21_-_1940
2.21_-_Towards_the_Supreme_Secret
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.25_-_The_Higher_and_the_Lower_Knowledge
2.27_-_The_Gnostic_Being
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_The_Mother's_Presence
2.3.04_-_The_Mother's_Force
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.1.09_-_Inspiration_and_Understanding
2.3.1_-_Ego_and_Its_Forms
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.1_-_Human_Relations_and_the_Spiritual_Life
27.02_-_The_Human_Touch_Divine
29.04_-_Mothers_Playground
30.01_-_World-Literature
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.06_-_The_Poet_and_The_Seer
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Introduction
30.11_-_Modern_Poetry
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.14_-_Rabindranath_and_Modernism
3.01_-_THE_BIRTH_OF_THOUGHT
3.02_-_Aridity_in_Prayer
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.03_-_THE_MODERN_EARTH
3.04_-_LUNA
3.05_-_SAL
3.06_-_Charity
3.07.5_-_Who_Am_I?
3.07_-_The_Formula_of_the_Holy_Grail
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Spiritual_Evolution_and_the_Supramental
3.1.03_-_A_Realistic_Adwaita
3.1.04_-_Transformation_in_the_Integral_Yoga
3.10_-_The_New_Birth
3.11_-_Spells
3.12_-_Of_the_Bloody_Sacrifice
3.1.3_-_Difficulties_of_the_Physical_Being
3.14_-_Of_the_Consecrations
3.16.1_-_Of_the_Oath
3.17_-_Of_the_License_to_Depart
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.2.01_-_The_Newness_of_the_Integral_Yoga
32.05_-_The_Culture_of_the_Body
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
32.06_-_The_Novel_Alchemy
32.07_-_The_God_of_the_Scientist
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
32.11_-_Life_and_Self-Control_(A_Letter)
3.2.1_-_Food
3.21_-_Of_Black_Magic
3.2.3_-_Dreams
3.2.4_-_Sex
33.04_-_Deoghar
33.08_-_I_Tried_Sannyas
33.09_-_Shyampukur
33.11_-_Pondicherry_II
33.13_-_My_Professors
33.15_-_My_Athletics
33.17_-_Two_Great_Wars
3.3.1_-_Illness_and_Health
34.07_-_The_Bride_of_Brahman
3.4.1.01_-_Poetry_and_Sadhana
3.5.01_-_Aphorisms
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
37.02_-_The_Story_of_Jabala-Satyakama
37.04_-_The_Story_Of_Rishi_Yajnavalkya
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.2.02_-_The_Terrestial_Law
38.01_-_Asceticism_and_Renunciation
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.03_-_Meditation
3.8.1.04_-_Different_Methods_of_Writing
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3.8.1.06_-_The_Universal_Consciousness
3_-_Commentaries_and_Annotated_Translations
4.01_-_Introduction
4.03_-_Prayer_to_the_Ever-greater_Christ
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_The_Instruments_of_the_Spirit
4.06_-_Purification-the_Lower_Mentality
4.08_-_The_Liberation_of_the_Spirit
4.09_-_The_Liberation_of_the_Nature
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.1.1.03_-_Three_Realisations_for_the_Soul
4.16_-_The_Divine_Shakti
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.2.4.11_-_Psychic_Intensity
4.2.5_-_Dealing_with_Depression_and_Despondency
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.4.1.06_-_Ascent_and_Descent_and_Problems_of_the_Lower_Nature
4.4.4.03_-_The_Descent_of_Peace
5.01_-_ADAM_AS_THE_ARCANE_SUBSTANCE
5.01_-_Message
5.03_-_The_Divine_Body
5.04_-_Three_Dreams
5.05_-_Supermind_and_Humanity
5.08_-_ADAM_AS_TOTALITY
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.13_-_The_Conquest_of_Knowledge
7_-_Yoga_of_Sri_Aurobindo
Apology
Appendix_4_-_Priest_Spells
APPENDIX_I_-_Curriculum_of_A._A.
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil
Book_of_Imaginary_Beings_(text)
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
CASE_5_-_KYOGENS_MAN_HANGING_IN_THE_TREE
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_XI
Cratylus
DS2
DS3
DS4
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.06_-_Of_Beauty.
ENNEAD_03.03_-_Continuation_of_That_on_Providence.
ENNEAD_03.04_-_Of_Our_Individual_Guardian.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_04.09_-_Whether_All_Souls_Form_a_Single_One?
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
Euthyphro
For_a_Breath_I_Tarry
Gorgias
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
Meno
Phaedo
r1912_12_03b
r1914_04_13
r1914_06_01
r1914_06_24
r1914_07_17
r1914_10_12
r1915_04_22
r1915_07_13
r1918_05_19
r1919_07_26
Sayings_of_Sri_Ramakrishna_(text)
Sophist
Symposium_translated_by_B_Jowett
Tablets_of_Baha_u_llah_text
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_100-125
Talks_125-150
Talks_151-175
Talks_176-200
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
Theaetetus
The_Aleph
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Book_of_Certitude_-_P2
The_Coming_Race_Contents
The_Dream_of_a_Ridiculous_Man
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Gold_Bug
The_Gospel_According_to_Luke
The_Gospel_According_to_Mark
The_Immortal
The_Last_Question
The_Logomachy_of_Zos
The_Pilgrims_Progress
The_Riddle_of_this_World
Timaeus

PRIMARY CLASS

Question
thing
SIMILAR TITLES
the Question
the Question of consent to birth

DEFINITIONS


TERMS STARTING WITH

The question of the validity of an inference from a set of premisses is, of course, independent of the question of the truth of the premisses. -- A.C.

The question of whether the operations must be specified or merely conceivable for the proposition to have meaning (which is analogous to the constructibility problem in mathematical discussions) has occasioned considerable criticism, for there appeared to be a danger that important scientific propositions might be excluded as meaningless. To this and other problems of operationalism the logical positivists (or empiricists) have contributed formulary modifications and refinements. See Logical Empiricism. In spite of their frequent difference with regard to the empirical foundation of logic and mathematics, pragmatism has received some support from the strict logicians and mathematical philosophers. One of the most important instances historically was C. I. Lewis' paper "The Pragmatic Element in Knowledge" (University of California Publications in Philosophy, 1926). Here he stated 'that the truth of experience must always be relative to our chosen conceptual systems", and that our choice between conceptual systems "will be determined consciously or not, on pragmatic grounds".


TERMS ANYWHERE

adjudication ::: n. --> The act of adjudicating; the act or process of trying and determining judicially.
A deliberate determination by the judicial power; a judicial decision or sentence.
The decision upon the question whether the debtor is a bankrupt.
A process by which land is attached security or in satisfaction of a debt.


Again, the question whether the dimensions belong to space or to material objects arises from a false separation between these two, so that we speak of objects being in space, just as we speak of life as being in matter. We think of space as an absence of matter, as we think of darkness as an absence of light, and silence as absence of sound; and having thus created vacuums we proceed to fill them. In the view of occultism it would be nearer the truth to say that light is the absence of darkness, sound the absence of silence, and matter a form of the presence of space; and this is true in the sense that those things which appear to us most real are derived from those which seem to us most unreal, because not immediately physically perceivable. In theosophy, space is the infinite, eternal background of Being, Being itself, the ever-lasting substratum of, as well as the presence of, the universe; its apparent vacuity is due only to its lack of physical qualities to which our senses respond, and also to its perfect unity and uniformity. Space is living, incomprehensibly conscious, and hence a divinity; it is the only real world, while our manifested world born from and in it is a mayavi (illusory) one.

"All birds of that region are relatives. But this is the bird of eternal Ananda, while the Hippogriff is the divinised Thought and the Bird of Fire is the Agni-bird, psychic and tapas. All that however is to mentalise too much and mentalising always takes most of the life out of spiritual things. That is why I say it can be seen but nothing said about it.” ::: "The question was: ‘In the mystical region, is the dragon bird any relation of your Bird of Fire with ‘gold-white wings" or your Hippogriff with ‘face lustred, pale-blue-lined"? And why do you write: ‘What to say about him? One can only see"?” Letters on Savitri

All can be done by the Divine — the heart and nature puri- fied, the inner consciousness awakened, the veils removed, — if one gives oneself to the Divine with trust and confidence and even xf one cannot do so fully at once, yet the more one does so, the more the inner help and guidance comes and the experi- ence of the Divine grows nithin. If the questioning mind becomes less active and humility and the will to surrender grow, this ought to be perfectly possible. No other strength and tapasya are then needed, but this alone.

anAtman. (P. anattA; T. bdag med; C. wuwo; J. muga; K. mua 無我). In Sanskrit, "no self" or "nonself" or more broadly "insubstantiality"; the third of the "three marks" (TRILAKsAnA) of existence, along with impermanence (ANITYA) and suffering (DUḤKHA). The concept is one of the key insights of the Buddha, and it is foundational to the Buddhist analysis of the compounded quality (SAMSKṚTA) of existence: since all compounded things are the fruition (PHALA) of a specific set of causes (HETU) and conditions (PRATYAYA), they are therefore absent of any perduring substratum of being. In the sutra analysis of existence, the "person" (PUDGALA) is said to be a product of five aggregates (SKANDHA)-materiality (RuPA), physical sensations (VEDANA), perception (SAMJNA), impulses (SAMSKARA), and consciousness (VIJNANA)-which together comprise the totality of the individual's physical, mental, and emotional existence. What in common parlance is called the person is a continuum (SAMTANA) imputed to the construction of these aggregates, but when these aggregates are separated at the time of death, the person also simultaneously vanishes. This relationship between the person and the skandhas is clarified in the MILINDAPANHA's famous simile of the chariot: a chariot is composed of various constituent parts, but if that chariot is broken down into its parts, there is no sense of "chariot" remaining. So it is with the person and his constituent parts, the skandhas. The Buddha is rigorously against any analysis of phenomena that imputes the reality of a person: when a questioner asks him, "Who senses?," for example, the Buddha rejects the question as wrongly conceived and reframes it in terms of conditionality, i.e., "With what as condition does sensation occur?" ("Sensory contact" [SPARsA] is the answer.) Buddhism thus rejects any notion of an eternal, perduring soul that survives death, or which transmigrates from lifetime to lifetime; rather, just as we can impute a conventional continuity to the person over one lifetime, so can this same continuity be imputed over several lifetimes. The continuum of karmic action and reaction ensures that the last moment of consciousness in the present life serves as the condition for the first moment of consciousness in the next. The next life is therefore neither the same as nor different from the preceding lifetime; instead, it is causally related to it. For this reason, any specific existence, or series of existences, is governed by the causes and conditions that create it, rendering life fundamentally beyond our attempts to control it (another connotation of "nonself") and thus unworthy as an object of attachment. Seeing this lack of selfhood in compounded things generates a sense of "danger" (ADĪNAVA) that catalyzes the aspiration to seek liberation (VIMOKsA). Thus, understanding this mark of anAtman is the crucial antidote (PRATIPAKsA) to ignorance (AVIDYA) and the key to liberation from suffering (duḥkha) and the continuing cycle of rebirth (SAMSARA). Although the notion of anAtman is applied to the notion of a person in mainstream Buddhism, in the PRAJNAPARAMITA scriptures and the broader MAHAYANA tradition the connotation of the term is extended to take in the "nonself of phenomena" (DHARMANAIRATMYA) as well. This extension may be a response to certain strands of the mainstream tradition, such as SARVASTIVADA (lit. the "Teaching That All [Dharmas] Exist"), which considered dharmas (i.e., the five skandhas and so on) to be factors that existed in reality throughout all three time periods (TRIKALA) of past, present, and future. In order to clarify that dharmas have only conventional validity, the MahAyAna posited that they also were anAtman, although the nature of this lack of self was differently understood by the YOGACARA and MADHYAMAKA schools.

Anthropology, Philosophical: (in Max Scheler) The philosophical science concerned with the questions about the essence of man. -- P.A.S.

Arambha-vada: The doctrine of the creation of the world by Isvara; the theory of a beginning, an origination, creation of the world by an agency external to the question; the doctrine of an absolute new creation; the theory of the Nyaya-Vaiseshika.

Arianism: A view named after Arius (256-336), energetic presbyter of Alexandria, condemned as a heretic by the ancient Catholic Church. Arius held that Jesus and God were not of the same substance (the orthodox position). He maintained that although the Son was subordinate to the Father he was of a similar nature. The controversy on the relation of Jesus to God involved the question of the divine status of Jesus. If he were not divine how could the church justify him as an object of worship, of trust, and adoration? If he is divine, how could such a belief square with the doctrine of one God (monotheism)? Arianism tended toward the doctrine of the subordination of Jesus to God, involving the extreme Arians who held Jesus to be unlike God and the moderate Arians who held that Jesus was of similar essence with God although not of the same substance. Some eighteen councils were convened to consider this burning question, parties in power condemning and placing each other under the ban. The Council of Nicea in 325 repudiated Arian tendencies but the issue was fought with uncertain outcome until the Council of Constantinople in 381 reaffirmed the orthodox view. -- V.F.

(a) Speculative philosophy is commonly considered to embrace metaphysics (see Metaphysics) and epistemology as its two coordinate branches or if the term metaphysics be extended to embrace the whole of speculative philosophy, then epistemology and ontology become the two main subdivisions of metaphysics in the wide sense. Whichever usage is adopted, epistemology as the philosophical theory of knowledge is one of the two main branches of philosophy. The question of the relative priority of epistemology and metaphysics (or ontology) has occasioned considerable controversy: the dominant view fostered by Descartes, Locke and Kant is that epistemology is the prior philosophical science, the investigation of the possibility and limits of knowledge being a necessary and indispensible preliminary to any metaphysical speculations regarding the nature of ultimate reality. On the other hand, strongly metaphysical thinkers like Spinoza and Hegel, and more recently S. Alexander and A. N. Whitehead, have first attacked the metaphvsical problems and adopted the view of knowledge consonant with their metaphysics. Between these two extremes is the view that epistemology and metaphysics are logically interdependent and that a metaphysically presuppositionless epistemology is as unattainable as an epistemologically presuppositionless metaphysics.

avyAkṛta. (P. avyAkata; T. lung du ma bstan pa/lung ma bstan; C. wuji; J. muki; K. mugi 無). In Sanskrit, "indeterminate" or "unascertainable"; used to refer to the fourteen "indeterminate" or "unanswered" questions (avyAkṛtavastu) to which the Buddha refuses to respond. The American translator of PAli texts HENRY CLARKE WARREN rendered the term as "questions which tend not to edification." These questions involve various metaphysical assertions that were used in traditional India to evaluate a thinker's philosophical lineage. There are a number of versions of these "unanswerables," but one common list includes fourteen such questions, three sets of which are framed as "four alternatives" (CATUsKOtI): (1) Is the world eternal?, (2) Is the world not eternal?, (3) Is the world both eternal and not eternal?, (4) Is the world neither eternal nor not eternal?; (5) Is the world endless?, (6) Is the world not endless?, (7) Is the world both endless and not endless?, (8) Is the world neither endless nor not endless?; (9) Does the tathAgata exist after death?, (10) Does the tathAgata not exist after death?, (11) Does the tathAgata both exist and not exist after death?, (12) Does the tathAgata neither exist nor not exist after death?; (13) Are the soul (jīva) and the body identical?, and (14) Are the soul and the body not identical? It was in response to such questions that the Buddha famously asked whether a man shot by a poisoned arrow would spend time wondering about the height of the archer and the kind of wood used for the arrow, or whether he should seek to remove the arrow before it killed him. Likening these fourteen questions to such pointless speculation, he called them "a jungle, a wilderness, a puppet-show, a writhing, and a fetter, and is coupled with misery, ruin, despair, and agony, and does not tend to aversion, absence of passion, cessation, quiescence, knowledge, supreme wisdom, and nirvAna." The Buddha thus asserted that all these questions had to be set aside as unanswerable for being either unexplainable conceptually or "wrongly framed" (P. thapanīya). Questions that were "wrongly framed" inevitably derive from mistaken assumptions and are thus the products of wrong reflection (AYONIsOMANASKARA); therefore, any answer given to them would necessarily be either misleading or irrelevant. The Buddha's famous silence on these questions has been variously interpreted, with some seeing his refusal to answer these questions as deriving from the inherent limitations involved in using concepts to talk about such rarified existential questions. Because it is impossible to expect that concepts can do justice, for example, to an enlightened person's state of being after death, the Buddha simply remains silent when asked this and other "unanswerable" questions. The implication, therefore, is that it is not necessarily the case that the Buddha does not "know" the answer to these questions, but merely that he realizes the conceptual limitations inherent in trying to answer them definitively and thus refuses to respond. Yet other commentators explained that the Buddha declined to answer the question of whether the world (that is, SAMSARA) will ever end because the answer ("no") would prove too discouraging to his audience.

Begging the Question: The logical fallacy of assuming in the premisses of an argument the very conclusion which is to be proved. See Petitio principii. -- G.R.M.

BhAvanAkrama. (T. Sgom rim). In Sanskrit, "Stages of Meditation," the title of three separate but related works by the late-eighth century Indian master KAMALAsĪLA. During the reign of the Tibetan king KHRI SRONG LDE BTSAN at the end of the eighth century, there were two Buddhist factions at court, a Chinese faction led by the Northern Chan (BEI ZONG) monk Heshang Moheyan (MahAyAna) and an Indian faction of the recently deceased sANTARAKsITA, who with the king and PADMASAMBHAVA had founded the first Tibetan monastery at BSAM YAS (Samye). According to traditional accounts, sAntaraksita foretold of dangers and left instructions in his will that his student Kamalasīla should be summoned from India. A conflict seems to have developed between the Indian and Chinese partisans (and their allies in the Tibetan court) over the question of the nature of enlightenment, with the Indians holding that enlightenment takes place as the culmination of a gradual process of purification, the result of perfecting morality (sĪLA), concentration (SAMADHI), and wisdom (PRAJNA). The Chinese spoke against this view, holding that enlightenment was the intrinsic nature of the mind rather than the goal of a protracted path, such that one need simply to recognize the presence of this innate nature of enlightenment by entering a state of awareness beyond distinctions; all other practices were superfluous. According to both Chinese and Tibetan records, a debate was held between Kamalasīla and Moheyan at Bsam yas, circa 797, with the king himself serving as judge (see BSAM YAS DEBATE). According to Tibetan reports (contradicted by the Chinese accounts), Kamalasīla was declared the winner and Moheyan and his party banished from Tibet, with the king proclaiming that thereafter the MADHYAMAKA school of Indian Buddhist philosophy (to which sAntaraksita and Kamalasīla belonged) would have pride of place in Tibet. ¶ According to Tibetan accounts, after the conclusion of the debate, the king requested that Kamalasīla compose works that presented his view, and in response, Kamalasīla composed the three BhAvanAkrama. There is considerable overlap among the three works. All three are germane to the issues raised in the debate, although whether all three were composed in Tibet is not established with certainty; only the third, and briefest of the three, directly considers, and refutes, the view of "no mental activity" (amanasikAra, cf. WUNIAN), which is associated with Moheyan. The three texts set forth the process for the potential BODHISATTVA to cultivate BODHICITTA and then develop sAMATHA and VIPAsYANA and progress through the bodhisattva stages (BHuMI) to buddhahood. The cultivation of vipasyanA requires the use of both scripture (AGAMA) and reasoning (YUKTI) to understand emptiness (suNYATA); in the first BhAvanAkrama, Kamalasīla sets forth the three forms of wisdom (prajNA): the wisdom derived from learning (sRUTAMAYĪPRAJNA), the wisdom derived from reflection (CINTAMAYĪPRAJNA), and the wisdom derived from cultivation (BHAVANAMAYĪPRAJNA), explaining that the last of these gradually destroys the afflictive obstructions (KLEsAVARAnA) and the obstructions to omniscience (JNEYAVARAnA). The second BhAvanAkrama considers many of these same topics, stressing that the achievement of the fruition of buddhahood requires the necessary causes, in the form of the collection of merit (PUnYASAMBHARA) and the collection of wisdom (JNANASAMBHARA). Both the first and second works espouse the doctrine of mind-only (CITTAMATRA); it is on the basis of these and other statements that Tibetan doxographers classified Kamalasīla as a YOGACARA-SVATANTRIKA-MADHYAMAKA. The third and briefest of the BhAvanAkrama is devoted especially to the topics of samatha and vipasyanA, how each is cultivated, and how they are ultimately unified. Kamalasīla argues that analysis (VICARA) into the lack of self (ATMAN) in both persons (PUDGALA) and phenomena (DHARMA) is required to arrive at a nonconceptual state of awareness. The three texts are widely cited in later Tibetan Buddhist literature, especially on the process for developing samatha and vipasyanA.

(b) In logic: Disparate terms have been variously defined by logicians: Boethius defined disparate terms as those which are diverse yet not contradictory. See Prantl, Geschichte der Logik, I, 686. Leibniz considered two concepts disparate "if neither of the terms contains the other" that is to say if they are not in the relation of genus and species. (Couturat, Letbntz, Inedits, pp. 53, 62.) --L.W. Disparity: See Disparate. Disputatio: (Scholastic) Out of the quaestiones disputatae developed gradually a rigid form of scholastic disputation. The defensor theseos proposed his thesis and explained or proved it in syllogistic form. The opponentes argued against the thesis and its demonstration by repeating first the proposition and the syllogism proving it, then either by denying the validity of one or the other premises (nego maiorem, minorem) or by making distinctions restricting the proposition (distinguo maiorem, minorem). In the disputations of students under the direction of a magister the latter used to summarize the disputation and to "determine the question". -- R.A.

bodhisattvasaMvara. (T. byang chub sems dpa'i sdom pa; C. pusa jie; J. bosatsukai; K. posal kye 菩薩戒). In Sanskrit, lit. "restraints for the BODHISATTVA"; the "restraints," "precepts," or code of conduct (SAMVARA) for someone who has made the bodhisattva vow (BODHISATTVAPRAnIDHANA; PRAnIDHANA) to achieve buddhahood in order to liberate all beings from suffering. The mainstream moral codes for monastics that are recognized across all forms of Buddhism are listed in the PRATIMOKsA, which refers to rules of discipline that help adepts restrain themselves from all types of unwholesome conduct. With the rise of various groups that came to call themselves the MAHAYANA, different sets of moral codes developed. These are formulated, for example, in the BODHISATTVABHuMI and Candragomin's BodhisattvasaMvaraviMsaka, and in later Chinese apocrypha, such as the FANWANG JING. The mainstream prAtimoksa codes are set forth in the Bodhisattvabhumi as saMvarasīla, or "restraining precepts." These are the first of three types of bodhisattva morality, called the "three sets of restraints" (TRISAMVARA), which are systematized fully in Tibet in works like TSONG KHA PA's Byang chub gzhung lam. It seems that in the early MahAyAna, people publicly took the famous bodhisattva vow, promising to achieve buddhahood in order to liberate all beings. A more formal code of conduct developed later, derived from a number of sources, with categories of root infractions and secondary infractions. The bodhisattva precepts, however, could be taken equally by laypeople and monastics, men and women, and formal ceremonies for conferring the precepts are set forth in a number of MahAyAna treatises. In addition, there appear to have been ceremonies for the confession of infractions, modeled on the UPOsADHA rituals. Some of the precepts have to do with interpersonal relations, prescribing the kind of altruistic behavior that one might expect from a bodhisattva. Others are grander, such as the precept not to destroy cities, and appear to presuppose a code of conduct for kings or other important figures in society. There is also the suggestion that the bodhisattva precepts supersede the prAtimoksa precepts: one of the secondary infractions of the bodhisattva code is not to engage in killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, or senseless speech when in fact it would be beneficial to do so. The great weight given to the precept not to reject the MahAyAna as being the word of the Buddha (BUDDHAVACANA) suggests that, throughout the history of the MahAyAna in India, there were concerns raised about the questionable origin of the MahAyAna sutras. With the rise of TANTRA, the "three restraints" (trisaMvara) of bodhisattva morality were refigured as the second of a new set of precepts, preceded by the prAtimoksa precepts and followed by the tantric vows. There was much discussion, especially in Tibetan SDOM GSUM (dom sum) literature, of the relationships among the three sets of restraints and of their compatibility with each other. ¶ Although there is much variation in the listings of bodhisattva precepts, according to one common list, the eighteen root infractions are: (1) to praise oneself and slander others out of attachment to profit or fame; (2) not to give one's wealth or the doctrine, out of miserliness, to those who suffer without protection; (3) to become enraged and condemn another, without listening to his or her apology; (4) to abandon the MahAyAna and teach a poor facsimile of its excellent doctrine; (5) to steal the wealth of the three jewels (RATNATRAYA); (6) to abandon the excellent doctrine; (7) to steal the saffron robes of a monk and beat, imprison, and or expel him from his life of renunciation, even if he has broken the moral code; (8) to commit the five deeds of immediate retribution (ANANTARYAKARMAN) i.e., patricide, matricide, killing an arhat, wounding a buddha, or causing dissent in the saMgha; (9) to hold wrong views; (10) to destroy cities and so forth; (11) to discuss emptiness (suNYATA) with sentient beings whose minds have not been trained; (12) to turn someone away from buddhahood and full enlightenment; (13) to cause someone to abandon completely the prAtimoksa precepts in order to practice the MahAyAna; (14) to believe that desire and so forth cannot be abandoned by the vehicle of the sRAVAKAs and to cause others to believe that view; (15) to claim falsely, "I have withstood the profound emptiness (sunyatA)"; (16) to impose fines on renunciates; to take donors and gifts away from the three jewels; (17) to cause meditators to give up the practice of sAMATHA; to take the resources of those on retreat and give them to reciters of texts; (18) to abandon the two types of BODHICITTA (the conventional and the ultimate). See also BODHISATTVAsĪLA.

Body transjormauon If the transformation is complete that means no subjection to death it does not mean that one will be bound to keep the same body for all time One creates a new body for oneself when one wants to change but how it will be done cannot be said now The present method is by physical birth — some occultists suppose that a time will come when that will not be necessary *— but the question must be left for the

Bsam yas debate. An important event in the early dissemination (SNGA DAR) of Buddhism in Tibet. During the reign of the king KHRI SRONG LDE BRTSAN at the end of the eighth century, there were two Buddhist factions at court, a Chinese faction led by the Northern Chan (BEI ZONG) monk Heshang MOHEYAN (the Chinese transcription of "MahAyAna") and an Indian faction associated with the recently deceased sANTARAKsITA who, with the king and PADMASAMBHAVA, had founded the first Tibetan monastery at BSAM YAS. According to traditional accounts, sAntaraksita foretold of dangers and left instructions in his will that his student KAMALAsĪLA be called from India. A conflict seems to have developed between the Indian and Chinese partisans (and their allies in the Tibetan court) over the question of the nature of enlightenment, with the Indians holding that enlightenment takes place as the culmination of a gradual process of purification, the result of combining ethical practice (sĪLA), meditation (SAMADHI), and wisdom (PRAJNA). The Chinese spoke against this view, holding that enlightenment was the intrinsic nature of the mind itself rather than the goal of a protracted path of practice. Therefore, to recognize the presence of this innate nature of enlightenment, one need only enter a state of awareness beyond distinctions; all other practices were superfluous. According to both Chinese and Tibetan records, a debate was held between Kamalasīla and Moheyan at Bsam yas, circa 797, with the king himself serving as judge. According to Tibetan records (contradicted by Chinese accounts), Kamalasīla was declared the winner and Moheyan and his party were banished from Tibet, with the king proclaiming that the MADHYAMAKA school of Indian Buddhist philosophy (to which sAntaraksita and Kamalasīla belonged) would thereafter be followed in Tibet. Kamalasīla died shortly after the debate, supposedly assassinated by members of the Chinese faction. Scholars have suggested that although a controversy between the Indian and Chinese Buddhists (and their Tibetan partisans) occurred, it is unlikely that a face-to-face debate took place or that the outcome of the controversy was so unequivocal. The "debate" may instead have been an exchange of statements; indeed, KAmalasīla's third BHAVANAKRAMA seems to derive from this exchange. It is also important to note that, regardless of the merits of the Indian and Chinese philosophical positions, China was Tibet's chief military rival at the time, whereas India posed no such threat. The debate's principal significance derives from the fact that from this point on, Tibet largely sought its Buddhism from India; no school of Chinese Buddhism subsequently exerted any major influence in Tibet. It is said that when he departed, Moheyan left behind one shoe, indicating that traces of his view would remain in Tibet; some scholars have suggested possible connections between Chan positions and the RDZOGS CHEN teachings that developed in the ninth century. In Tibetan polemics of later centuries, it was considered particularly harsh to link one's opponent's views to the antinomian views of Moheyan. Moheyan himself was transformed into something of a trickster figure, popular in Tibetan art and drama. This event is variously referred to in English as the Council of Samye, the Council of Lha sa, and the Samye Debate. See also DUNWU.

buddhavacana. (T. sangs rgyas kyi bka'; C. foyu; J. butsugo; K. puro 佛語). In Sanskrit and PAli, "word of the Buddha"; those teachings accepted as having been either spoken by the Buddha or spoken with his sanction. Much traditional scholastic literature is devoted to the question of what does and does not qualify as the word of the Buddha. The SuTRAPItAKA and the VINAYAPItAKA of the Buddhist canon (TRIPItAKA), which are claimed to have been initially redacted at the first Buddhist council (see COUNCIL, FIRST), held in RAJAGṚHA soon after the Buddha's death, is considered by the tradition-along with the ABHIDHARMAPItAKA, which was added later-to be the authentic word of the Buddha; this judgment is made despite the fact that the canon included texts that were spoken, or elaborated upon, by his direct disciples (e.g., separate versions of the BHADDEKARATTASUTTA, which offer exegeses by various disciples of an enigmatic verse the Buddha had taught) or that included material that clearly postdated the Buddha's death (such as the MAHAPARINIRVAnASuTRA, which tells of the events leading up to, and immediately following, the Buddha's demise, or the NAradasutta, which refers to kings who lived long after the Buddha's time). Such material could still be considered buddhavacana, however, by resort to the four references to authority (MAHAPADEsA; CATURMAHAPADEsA). These four types of authority are found listed in various SuTRAs, including the eponymous PAli MahApadesasutta, and provide an explicit set of criteria through which to evaluate whether a teaching is the authentic buddhavacana. Teachings could be accepted as authentic if they were heard from four authorities: (1) the mouth of the Buddha himself; (2) a SAMGHA of wise elders; (3) a group of monks who were specialists in either the dharma (dharmadhara), vinaya (vinayadhara), or the proto-abhidharma (mAtṛkAdhara); or (4) a single monk who was widely learned in such specializations. The teaching should then be compared side by side with the authentic SuTRA and VINAYA; if found to be compatible with these two strata of the canon and not in contradiction with reality (DHARMATA), it would then be accepted as the buddhavacana and thus marked by the characteristics of the Buddha's words (buddhavacanalaksana). Because of this dispensation, the canons of all schools of Buddhism were never really closed, but could continue to be reinvigorated with new expressions of the Buddha's insights. In addition, completely new texts that purported to be from the mouths of the buddha(s) and/or BODHISATTVAs, such as found in the MAHAYANA or VAJRAYANA traditions, could also begin to circulate and be accepted as the authentic buddhavacana since they too conformed with the reality (dharmatA) that is great enlightenment (MAHABODHI). For example, a MahAyAna sutra, the AdhyAsayasaNcodanasutra, declares, "All which is well-spoken, Maitreya, is spoken by the Buddha." The sutra qualifies the meaning of "well spoken" (subhAsita), explaining that all inspired speech should be known to be the word of the Buddha if it is meaningful and not meaningless, if it is principled and not unprincipled, if it brings about the extinction and not the increase of the afflictions (KLEsA), and if it sets forth the qualities and benefits of NIRVAnA and not the qualities and benefits of SAMSARA. However, the authenticity of the MahAyAna sutras (and later the tantras) was a topic of great contention between the proponents of the MahAyAna and mainstream schools throughout the history of Indian Buddhism and beyond. Defenses of the MahAyAna as buddhavacana appear in the MahAyAna sutras themselves, with predictions of the terrible fates that will befall those who deny their authenticity; and arguments for the authenticity of the MahAyAna sutras were a stock element in writings by MahAyAna authors as early as NAGARJUNA and extending over the next millennium. Related, and probably earlier, terms for buddhavacana are the "teaching of the master" (S. sAstuḥ sAsanam) and the "dispensation of the Buddha" (buddhAnusAsanam). See also APOCRYPHA, DAZANGJING, GTER MA.

Capacity:Any ability, potentiality, power or talent possessed by anything, either to act or to suffer. It may be innate or acquired, dormant or active. The topic of capacity figures, in the main, in two branches of philosophy: (a) in metaphysics, as in Aristotle's discussion of potentiality and actuality, (b) in ethics, where an agent's capacities are usually regarded as having some bearing on the question as to what his duties are. -- W.K.F.

Chogye Chin'gak kuksa orok. (曹溪眞覺國師語録). In Korean, "Recorded Sayings of the National Master Chin'gak of Mt. Chogye"; a collection of the sayings of the Korean SoN master CHIN'GAK HYESIM. As the first and oldest recorded saying (YULU) collection in Korea, the Chogye Chin'gak kuksa orok has served as an important source for studying the early history of kongan studies in that region (see GONG'AN). The oldest extant edition of the text dates to 1526. The collection consists largely of Hyesim's various public lectures (e.g., SHANGTANG, shizhong, and FAYU), private lessons (DUIJIs, xiaocan, and AGYO), and letters to his students. Many of his lectures are concerned with the famous kongan attributed to ZHAOZHOU CONGSHEN, wherein Zhaozhou offers the reply "wu" ("no") to the question, "Does a dog have buddha nature, or not?" (see GOUZI WU FOXING).

C "language" A programming language designed by {Dennis Ritchie} at {AT&T} {Bell Labs} ca. 1972 for systems programming on the {PDP-11} and immediately used to reimplement {Unix}. It was called "C" because many features derived from an earlier compiler named "{B}". In fact, C was briefly named "NB". B was itself strongly influenced by {BCPL}. Before {Bjarne Stroustrup} settled the question by designing {C++}, there was a humorous debate over whether C's successor should be named "D" or "P" (following B and C in "BCPL"). C is terse, low-level and permissive. It has a {macro preprocessor}, {cpp}. Partly due to its distribution with {Unix}, C became immensely popular outside {Bell Labs} after about 1980 and is now the dominant language in systems and {microcomputer} applications programming. It has grown popular due to its simplicity, efficiency, and flexibility. C programs are often easily adapted to new environments. C is often described, with a mixture of fondness and disdain, as "a language that combines all the elegance and power of {assembly language} with all the readability and maintainability of assembly language". Ritchie's original C is known as {K&R C} after Kernighan and Ritchie's book. A modified version has been {standardised (standard)} as {ANSI C}. See also {ACCU}, {ae}, {c68}, {c386}, {C-Interp}, {cxref}, {dbx}, {dsp56k-gcc}, {dsp56165-gcc}, {gc}, {GCT}, {GNU C}, {GNU superoptimiser}, {Harvest C}, {malloc}, {mpl}, {Pthreads}, {ups}. [{Jargon File}] (1996-06-01)

clumps ::: n. --> A game in which questions are asked for the purpose of enabling the questioners to discover a word or thing previously selected by two persons who answer the questions; -- so called because the players take sides in two "clumps" or groups, the "clump" which guesses the word winning the game.

Communitarianism ::: A group of related but distinct philosophies that began in the late 20th century, opposing aspects of liberalism and capitalism while advocating phenomena such as civil society. Not necessarily hostile to liberalism in the contemporary American sense of the word, communitarianism rather has a different emphasis, shifting the focus of interest toward communities and societies and away from the individual. The question of priority (individual or community) often has the largest impact in the most pressing ethical questions: health care, abortion, multiculturalism, hate speech, and so on.

Construct Validity ::: The general validity of a measuring device. Construct validity answers the question of whether or not the measuring device actually measures the construct under question.

Cosmology: A branch of philosophy which treats of the origin and structure of the universe. It is to be contrasted with ontology or metaphysics, the study of the most general features of reality, natural and supernatural, and with the philosophy of nature, which investigates the basic laws, processes and divisions of the objects in nature. It is perhaps impossible to draw or maintain a sharp distinction between these different subjects, and treatises which profess to deal with one of them usually contain considerable material on the others. Encyclopedia, section 35), are the contingency, necessity, eternity, limitations and formal laws of the world, the freedom of man and the origin of evil. Most philosophers would add to the foregoing the question of the nature and interrelationship of space and time, and would perhaps exclude the question of the nature of freedom and the origin of evil as outside the province of cosmology. The method of investigation has usually been to accept the principles of science or the results of metaphysics and develop the consequences. The test of a cosmology most often used is perhaps that of exhibiting the degree of accordance it has with respect to both empirical fact and metaphysical truth. The value of a cosmology seems to consist primarily in its capacity to provide an ultimate frame for occurrences in nature, and to offer a demonstration of where the limits of the spatio-temporal world are, and how they might be transcended.

Council, 2nd. The second council was held at VAIsALĪ, some one hundred years after the Buddha's death. It is said that the monk YAsAS was traveling in VaisAlī when he observed the monks from the city, identified as VṚJIPUTRAKAs, receiving alms in the form of gold and silver directly from the laity, in violation of the disciplinary prohibition against monks' handling gold and silver. He also found that the monks had identified ten points in the VINAYA that they considered were sufficiently minor to be ignored, despite the decision at the first council (see COUNCIL, FIRST) not to disregard any of the minor precepts. The ten violations in question were: (1) carrying salt in an animal horn; (2) eating when the shadow of the sundial is two fingerbreadths past noon; (3) after eating, traveling to another village on the same day to eat another meal; (4) holding several assemblies within the same boundary (SĪMA) during the same fortnight observance; (5) making a monastic decision with an incomplete assembly and subsequently receiving the approval of the absent monks; (6) citing precedent as a justification for violating monastic procedures; (7) drinking milk whey after mealtime; (8) drinking unfermented wine; (9) using mats with fringe; and (10) accepting gold and silver. Yasas informed the monks that these were indeed violations of the disciplinary code, at which point the monks are said to have offered him a share of the gold and silver they had collected; when he refused, they expelled him from the order. Yasas sought support of several respected monks in the west, including sAnAKAVASIN and REVATA, and together with other monks, they travelled together to VaisAlī. Once there, Revata went to SarvagAmin, the senior-most monk in the order, who was said to have been a disciple of ANANDA. However, when Revata questioned him about the ten points, the elder monk refused to discuss them in private. At Revata's suggestion, a jury of eight monks was appointed, with four representatives from each party. Revata was selected as one of four from the party declaring the ten practices to be violations, and it was Revata who publicly put the questions to SarvagAmin. In each case, he said that the practice in question was a violation of the vinaya. Seven hundred monks then gathered to recite the vinaya. Those who did not accept the decision of the council held their own convocation, which they called the MAHASAMGHIKA, or "Great Assembly." This event is sometimes referred to as "the great schism." The second council is generally accepted as a historical event. ¶ Some accounts make MAHADEVA a participant at the second council, which is said to have resulted in the schism of the SAMGHA into the conservative STHAVIRANIKAYA and the more liberal MahAsAMghika. However, the chief points of controversy that led to the convening of the council seem not to have been MahAdeva's five theses, but rather these ten relatively minor rules of monastic discipline. If MahAdeva was a historical figure, it is more likely that he was involved in a later schism that occurred within the MahAsAMghika, as a result of which the followers of MahAdeva formed the CAITYA sect. See also SAMGĪTI.

Culavedallasutta. (C. Fale biqiuni jing; J. Horaku bikunikyo; K. Pomnak piguni kyong 法樂比丘尼經). In PAli, "Shorter Discourse on Points of Doctrine"; the forty-fourth sutta in the MAJJHIMANIKAYA (a separate SARVASTIVADA recension appears as the 210th sutra in the Chinese translation of the MADHYAMAGAMA; the entire discourse is also subsumed in the Tibetan translation of samathadeva's commentary to the ABHIDHARMAKOsABHAsYA), expounded by the nun DhammadinnA (S. DHARMADINNA) to her former husband, the householder VisAkha, at the Veluvana (S. VEnUVANAVIHARA) bamboo grove in RAjagaha (S. RAJAGṚHA). VisAkha approached DhammadinnA and questioned her concerning a number of points of doctrine preached by the Buddha. These questions included: what is the nature of this existing body (P. sakkAya; S. satkAya); what is its origin (SAMUDAYA), its cessation (NIRODHA), and the path (P. magga; S. MARGA) leading to its cessation; how does wrong view concerning this body (P. sakkAyaditthi; S. SATKAYADṚstI) arise and how is it removed; what is the noble eightfold path; what is concentration (SAMADHI); what are bodily, verbal, and mental formations; what is the attainment of cessation (nirodha); what is sensation (VEDANA); what are the underlying tendencies with regard to pleasant, painful, and neutral sensations and how should these be overcome; and what are the counterparts of pleasant, painful, and neutral sensations. DhammadinnA answered all of the questions put to her to the satisfaction of the householder VisAkha-proving why the Buddha considered her foremost among his nun disciples in the gift of preaching.

dbu ma chen po. (uma chenpo) [alt. dbu ma pa chen po]. In Tibetan, "great MADHYAMAKA"; a term central to the "self empty, other empty" (RANG STONG GZHAN STONG) debate in Tibetan Buddhism, on the question of which Indian masters are the true representatives of the Madhyamaka. According to the DGE LUGS view, among the three turnings of the wheel of the dharma as described in the SAMDHINIRMOCANASuTRA, the second wheel, generally identified with the view of emptiness as set forth in the PRAJNĀPĀRAMITĀ sutras and propounded by the Madhyamaka, is definitive (NĪTĀRTHA), while the third wheel, generally identified with YOGĀCĀRA and TATHĀGATHAGARBHA teachings, is provisional (NEYĀRTHA). Other sects, most notably the JO NANG PA, as well as certain BKA' BRGYUD and RNYING MA thinkers, especially of the so-called RIS MED movement, disagreed, asserting that the third wheel is the definitive teaching while the second wheel is provisional. (Both agree that the first wheel, setting forth the FOUR NOBLE TRUTHS to sRĀVAKAs, is provisional.) For the Dge lugs pas, the highest of all Buddhist doctrines is that all phenomena in the universe are empty of an intrinsic nature (SVABHĀVA); emptiness is the lack of any substantial existence. The Dge lugs pas are therefore proponents of "self-emptiness" (rang stong), arguing that that each object of experience is devoid of intrinsic nature; the unenlightened wrongly believe that such a nature is intrinsic to the object itself. In reality, everything, from physical forms to the omniscient mind of a buddha, is equally empty, and this emptiness is a nonaffirming negation (PRASAJYAPRATIsEDHA), an absence with nothing else implied in its place. Furthermore, this emptiness of intrinsic nature is the ultimate truth (PARAMĀRTHASATYA). The Jo nang pa's look to the third wheel, especially to those statements that describe the nonduality of subject and object to be the consummate nature (PARINIsPANNA) and the understanding of that nonduality as the highest wisdom, described as eternal, self-arisen, and truly established. This wisdom exists autonomously and is thus not empty in the way that emptiness is understood by the Dge lugs. Instead, this wisdom consciousness is empty in the sense that it is devoid of all defilements and conventional factors, which are extraneous to its true nature. Hence, the Jo nang pas speak of "other emptiness" (gzhan stong) the absence of extrinsic and extraneous qualities. For the Dge lugs pas, the supreme interpreter of the doctrine of emptiness (as they understand it) is CANDRAKĪRTI. The Jo nang pas do not dispute the Dge lugs reading of Candrakīrti but they deny Candrakīrti the rank of premier expositor of NĀGĀRJUNA's thought. For them, Candrakīrti teaches an emptiness that is a mere negation of intrinsic existence, which they equate with nihilism. They also do not deny that such an exposition is found in Nāgārjuna's philosophical treatises (YUKTIKĀYA). However, they claim that those works do not represent Nāgārjuna's final view, which is expressed instead in his devotional corpus (STAVAKĀYA), notably the DHARMADHĀTUSTAVA, and, according to some, in the works of VASUBANDHU, the author of two defenses of the prajNāpāramitā sutras. Those who would deny the ultimate existence of wisdom, such as Candrakīrti, are classed as "one-sided Madhyamakas" (phyogs gcig pa'i dbu ma pa) as opposed to the great Madhyamakas among whom they would include the Nāgārjuna of the hymns and ĀRYADEVA as well as thinkers whom the Dge lugs classify as Yogācāra or SVĀTANTRIKA MADHYAMAKA: ASAnGA, Vasubandhu, MAITREYANĀTHA, and sĀNTARAKsITA.

:::   "Death is the question Nature puts continually to Life and her reminder to it that it has not yet found itself. If there were no siege of death, the creature would be bound for ever in the form of an imperfect living. Pursued by death he awakes to the idea of perfect life and seeks out its means and its possibility.” *Essays in Philosophy and Yoga

“Death is the question Nature puts continually to Life and her reminder to it that it has not yet found itself. If there were no siege of death, the creature would be bound for ever in the form of an imperfect living. Pursued by death he awakes to the idea of perfect life and seeks out its means and its possibility.” Essays in Philosophy and Yoga

decreet ::: n. --> The final judgment of the Court of Session, or of an inferior court, by which the question at issue is decided.

demurrer ::: n. --> One who demurs.
A stop or pause by a party to an action, for the judgment of the court on the question, whether, assuming the truth of the matter alleged by the opposite party, it is sufficient in law to sustain the action or defense, and hence whether the party resting is bound to answer or proceed further.


Desideri, Ippolito. (1684-1733). Jesuit missionary to Tibet. He was born in the town of Pistoia in Tuscany in 1684 and entered the Jesuit order in 1700, studying at the Collegio Romano. Following two years of instruction in theology, he requested permission to become a missionary, departing for India in 1712 and reaching Goa the following year. Assigned to the Tibet mission, Desideri and another priest, the Portuguese Manoel Freyre, traveled by ship, horseback, and on foot to Leh, the capital of Ladakh, the westernmost Tibetan domain. Setting out for LHA SA, they were able to survive the difficult seven-month journey thanks to the protection of a Mongolian princess who allowed the two priests to join her caravan. They reached the Tibetan capital on March 18, 1716. After just a month in Lha sa, Desideri's companion decided to return to India. Desideri received permission from the ruler of Tibet, the Mongol warlord Lha bzang Khan, to remain in Tibet. He arranged for Desideri to live at RA MO CHE, and then at SE RA monastery. His notes from his studies indicate that he worked through textbooks on elementary logic through to the masterworks of the DGE LUGS sect, including the LAM RIM CHEN MO of TSONG KHA PA, which Desideri would eventually translate into Italian (the translation is lost). He would go on also to write a number of works in Tibetan, both expositions of Christianity and refutations of Buddhism. The most substantial of these was his unfinished "Inquiry into the Doctrines of Previous Lives and of Emptiness, Offered to the Scholars of Tibet by the White Lama called Ippolito" (Mgo skar [sic] gyi bla ma i po li do zhes bya ba yis phul ba'i bod kyi mkhas pa rnams la skye ba snga ma dang stong pa nyid kyi lta ba'i sgo nas zhu ba). Desideri remained in Tibet until 1721, when Tibet became a mission field of the Capuchins, requiring that the Jesuit abandon his work. After several years in India, he returned to Italy in 1727. Desideri arrived in Rome in the midst of the Rites Controversy, the question of whether non-Christian rituals (such as Chinese ancestor worship) had a place in the methods of the missionaries. As a Jesuit, Desideri was on the losing side of this debate. The last years of his life were consumed with composing long defenses of his work, as well as the remarkable account of his time in Tibet, the Relazione de' viaggi all' Indie e al Thibet. He died in Rome on April 13, 1733. Because of the suppression of the Jesuit order, Desideri's works remained largely unknown, both in Italian and Tibetan, until the twentieth century.

Determination: (Lat. determinare, to limit) The limitation of a reality or thought to a narrower field than its original one. In a monistic philosophy the original, single principle must be considered as narrowed down to various genera and species, and eventually to individual existence if such be admitted, in order to introduce that differentiation of reality which is required in a multiple world. In Platonism, the Forms or Ideas are one for each type of thing but are "determined" to multiple existence by the addition of matter (Timaeus). Neo-Platonism is even more interested in real determination, since the One is the logical antecedent of the Many. Here determination is effected by the introduction of negations, or privations, into successive emanations of the One. With Boethius, mediaeval philosophy became concerned with the determination of being-in-general to an actual manifold of things. In Boethianism there is a fusion of the question of real determination with that of logical limitation of concepts. In modern thought, the problem is acute in Spinozism: universal substance (substantia, natura, Deus) must be reduced to an apparent manifold through attributes, modes to the individual. Determination is said to be by way of negation, according to Spinoza (Epist. 50), and this means that universal substance is in its perfect form indeterminate, but is thought to become determinate by a sort of logical loss of absolute perfection. The theory is brought to an almost absurd simplicity in the Ontology of Chr. Wolff, where being is pictured as successively determined to genera, species and individual. Determination is also an important factor in the developmental theories of Hegel and Bergson. -- V.J.B.

Divisibility: The property in virtue of which a whole (whether physical, psychical or mathematical) may be divided into parts which do not thereby necessarily sever their relation with the whole. Divisibility usually implies not merely analysis or distinction of parts, but actual or potential resolution into parts. From the beginning philosophers have raised the question whether substances are infinitely or finitely divisible. Ancient materialism conceived of the physical atom as an indivisible substance. Descartes, however, and after him Leibniz, maintained the infinite divisibility of substance. The issue became the basis of Kant's cosmological antinomy (Crit. of pure Reason), from which he concluded that the issue was insoluble in metaphysical terms. In recent decades the question has had to take account of (1) researches in the physical atom, before which the older conception of physical substance has steadily retreated; and (2) the attempt to formulate a satisfactory definition of infinity (q.v.). -- O.F.K.

dweeb An even lower form of life than the {spod}, found in much the same habitat as the former. though more prevailent on {talker systems}. Unlike spods, upon receiving the desired response to the question "Are you male or female?", dweebs will then engage upon a detailed description of themselves and how wonderful they are, often in the hopes of truly impressing the other with their "charm" and "wit". Nearly all dweebs are male, but very few actually live up to the image that they present. Dweebs, unfortunately, are often the cause of ill-will, and may well bring a bad reputation to the system in question. They are often, however, easy to wind up and can be the source of great mirth to the seasoned user.

Equally difficult to deal with was the question whether (and how many) other spirits in the

evil or an opponent of God—-just as, when Abraham and Job "put God to the question, ’ they were not, on that

Explanation: In general: the process, art, means or method of making a fact or a statement intelligible; the result and the expression of what is made intelligible; the meaning attributed to anything by one who makes it intelligible; a genetic description, causal development, systematic clarification, rational exposition, scientific interpretation, intelligible connection, ordered manifestation of the elements of a fact or a statement. A. More technically, the method of showing discursively that a phenomenon or a group of phenomena obeys a law, by means of causal relations or descriptive connections, or briefly, the methodical analysis of a phenomenon for the purpose of stating its cause. The process of explanation suggests the real preformation or potential presence of the consequent in the antecedent, so that the phenomenon considered may be evolved, developed, unrolled out of its conditioning antecedents. The process and the value of a scientific explanation involve the question of the relation between cause and law, as these two terms may be identified (Berkeley) or distinguished (Comte). Hence modern theories range between extreme idealism and logical positivism. Both these extremes seem to be unsatisfactory: the former would include too much into science, while the latter would embrace a part of it only, namely the knowledge of the scientific laws. Taking into account Hume's criticism of causality and Mill's reasons for accepting causality, Russell proposes what seems to be a middle course, namely that regular sequences suggest causal relations, that causal relations are one special class of scientific generalization, that is one-way sequences in time, and that causal relations as such should not be used in the advanced stages of scientific generalization, functional relations being sufficient in all cases. However satisfactory in methodology, this view may not cover all the implications of the problem. B. There are three specific types of causal explanation, and their results may be combined: genetic or in terms of the direct and immediate conditions or causes producing a phenomenon (formal and efficient cause); descriptive, or in terms of the material elements of the phenomenon (material cause); teleological, or in terms of the ultimate end to be attained (final cause), either in accordance with the nature of the event or with the intention of the agent. The real causes of a phenomenon cannot be identified always, because the natural process of change or becoming escapes complete rationalization. But the attempt to rationalize the real by causal explanation, need not be abandoned in favor of a limited genetic description (postulational or functional) of the laws which may account for the particular phenomenon.

fell. The question is, which of the 9 orders is the

FITNESS. ::: The question is not of fitness or unfitness but of the acceptance of Grace. There is no human being whose physical outer consciousness is fit for the yoga. It is by Grace and a light from above that it can become capable and for that the necessity is to be persevering and open it to the Light.

flood ::: “And heard the questioning of the unsatisfied flood”

flood ::: n. **1. A large body of water; a great flow or stream of any fluid; any great overwhelming quantity, also poet. & fig. 2. The rise and flowing in of the tide. 3. The rising of a body of water and its overflowing onto normally dry land. 4. Any great outpouring or stream. floods. v. 5. To flow or pour in or as if in a flood. flooded, flooding. ::: And heard the questioning of the unsatisfied flood **

Great Runes Uppercase-only text or display messages. Some archaic {operating systems} still emit these. See also {runes}, {smash case}, {fold case}. Back in the days when it was the sole supplier of long-distance hardcopy transmision devices, the {Teletype Corporation} was faced with a major design choice. To shorten code lengths and cut complexity in the printing mechanism, it had been decided that {teletypes} would use a {monocase} {font}, either ALL UPPER or all lower. The Question Of The Day was therefore, which one to choose. A study was conducted on readability under various conditions of bad ribbon, worn print hammers, etc. Lowercase won; it is less dense and has more distinctive letterforms, and is thus much easier to read both under ideal conditions and when the letters are mangled or partly obscured. The results were filtered up through {management}. The chairman of Teletype killed the proposal because it failed one incredibly important criterion: "It would be impossible to spell the name of the Deity correctly." In this way (or so, at least, hacker folklore has it) superstition triumphed over utility. Teletypes were the major input devices on most early computers, and terminal manufacturers looking for corners to cut naturally followed suit until well into the 1970s. Thus, that one bad call stuck us with Great Runes for thirty years. (1994-12-02)

halting problem ::: The problem of determining in advance whether a particular program or algorithm will terminate or run forever. The halting problem is the canonical example of a otherwise the algorithm attempting to answer the question will itself run forever.Some special cases of the halting problem are partially solvable given sufficient resources. For example, if it is possible to record the complete are at most N possible different states then the algorithm can run for at most N steps without looping.A program analysis called termination analysis attempts to answer this question for limited kinds of input algorithm. (1994-10-20)

halting problem The problem of determining in advance whether a particular program or {algorithm} will terminate or run forever. The halting problem is the {canonical} example of a {provably unsolvable} problem. Obviously any attempt to answer the question by actually executing the algorithm or simulating each step of its execution will only give an answer if the algorithm under consideration does terminate, otherwise the algorithm attempting to answer the question will itself run forever. Some special cases of the halting problem are partially solvable given sufficient resources. For example, if it is possible to record the complete state of the execution of the algorithm at each step and the current state is ever identical to some previous state then the algorithm is in a loop. This might require an arbitrary amount of storage however. Alternatively, if there are at most N possible different states then the algorithm can run for at most N steps without looping. A program analysis called {termination analysis} attempts to answer this question for limited kinds of input algorithm. (1994-10-20)

hinge ::: n. --> The hook with its eye, or the joint, on which a door, gate, lid, etc., turns or swings; a flexible piece, as a strip of leather, which serves as a joint to turn on.
That on which anything turns or depends; a governing principle; a cardinal point or rule; as, this argument was the hinge on which the question turned.
One of the four cardinal points, east, west, north, or south.


IGNORANCE. ::: Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life.

This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth.

Sevenfold Ignorance ::: If we look at this Ignorance in which ordinarily we live by the very circumstance of our separative existence in a material, ip a spatial and temporal universe, wc see that on its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a many- sided self-ignorance. We are Ignorant of the Absolute which is the source of all being and becoming ; we take partial facts of being, temporal relations of the becoming for the whole truth of existence — that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self ; we take the constant mobility and mutation of the cosmic becom- ing in Time and Space for the whole truth of existence — that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming ; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-sclf — that is the tViTid, \Vie egoistic ignorance. V/c aie ignorant of oat eteinai becoming in Time ; we take this Uttle life in a small span of Time, in a petty field of Space for our beginning, our middle and our end, — that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is super-conscient, sub- conscient, intraconscient, circumcooscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence — that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming ; we take the mind or life or body or any two or all three tor our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to deter- mine sovereignly by its emergence from their operations, — that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoy- ment of our life in the world ; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal, — that is the seventh, the practical ignorance.


INDIVIDUAL CHARACTER It is important for scientists of all kinds to understand that everything has an individual character. Every primordial atom (monad) is something unique. Every combination of monads of whatever kind is something unique.
Every change (because of continual exchange of atoms in the aggregate) is unique. K
2.8.6

Uniformity is out of the question. Everything that exists is individual and unique and, once it has acquired the consciousness of unity, constitutes an ever-welcome contribution to the greater fullness of vibrant cosmic harmony. K 2.7.18 (K 2.5.9)


Intermediate between these doctrines is that of the Conceptualists, identified with the name of Abelard, who held that universals, while they exist only in the mind, yet correspond to real similarities in things, which previous to creation existed in the mind of God. These notions are well illustrated by the question as to the meaning of such words as motion, force, heat, or light. Are the things studied by science under those names generalizing terms, existing only in the mind and posterior to the objects which manifest them; or are they realities in themselves, prior to the objects, and of which the objects are manifestations? Science often unconsciously uses such words in both senses at once; force, for example, is treated as though it were at the same time a result of motion in matter and a cause of that motion.

In the Ethics these basic principles are applied to the solution of the question of human good. The good for man is an actualization, or active exercise, of those faculties distinctive of man, that is the faculties of the rational, as distinct from the vegetative and sensitive souls. But human excellence thus defined shows itself in two forms, In the habitual subordination of sensitive and appetitive tendencies to rational rule and principle, and in the exercise of reason in the search for and contemplation of truth. The former type of excellence is expressed in the moral virtues, the latter in the dianoetic or intellectual virtues. A memorable feature of Aristotle's treatment of the moral virtues is his theory that each of them may be regarded as a mean between excess and defect; courage, for example, is a mean between cowardice and rashness, liberality a mean between stinginess and prodigality. In the Politics Aristotle sets forth the importance of the political community as the source and sustainer of the typically human life. But for Aristotle the highest good for man is found not in the political life, nor in any other form of practical activity, but in theoretical inquiry and contemplation of truth. This alone brings complete and continuous happiness, because it is the activity of the highest part of man's complex nature, and of that part which is least dependent upon externals, viz. the intuitive reason, or nous. In the contemplation of the first principles of knowledge and being man participates in that activity of pure thought which constitutes the eternal perfection of the divine nature.

In the theory of obligation we find on the question of the meaning and status of right and wrong the same variety of views as obtain in the theory of value: "right," e.g., has only an emotive meaning (Ayer); or it denotes an intuited indefinable objective quality or relation of an act (Price, Reid, Clarke, Sidgwick, Ross, possibly Kant); or it stands for the attitude of some mind or group of minds towards an act (the Sophists, Hume, Westermarck). But it is also often defined as meaning that the act is conducive to the welfare of some individual or group -- the agent himself, or his group, or society as a whole. Many of the teleological and utilitarian views mentioned below include such a definition.

Inverse Address Resolution Protocol ::: (networking, protocol) (InARP) Additions to ARP typically used for Frame Relay. [Any other examples of its use?]Frame Relay stations route frames of a higher level protocol between LANs, across a Permanent Virtual Circuit. These stations are identified by their Data Link Control Identifier (DLCI), equivalent to an Ethernet address in a LAN itself.InARP allows a station to determine a protocol address (e.g. IP address) from a DLCI. This is useful if a new virtual circuit becomes available. Signalling messages announce its DLCI, but without the corresponding protocol address it is unusable: no frames can be routed to it.Reverse ARP (RARP) performs a similar task on an Ethernet LAN, however RARP answers the question What is my IP Address? whereas InARP answers the question What is your protocol address?.See RFC 2390.(2000-01-15)Incremental Prototyping Technology for Embedded Realtime

Inverse Address Resolution Protocol "networking, protocol" (InARP) Additions to {ARP} typically used for {Frame Relay}. [Any other examples of its use?] {Frame Relay} stations {route} {frames} of a higher level protocol between {LANs}, across a {Permanent Virtual Circuit}. These stations are identified by their {Data Link Control Identifier} (DLCI), equivalent to an {Ethernet address} in a {LAN} itself. InARP allows a station to determine a protocol address (e.g. {IP address}) from a DLCI. This is useful if a new {virtual circuit} becomes available. Signalling messages announce its DLCI, but without the corresponding protocol address it is unusable: no {frames} can be {routed} to it. {Reverse ARP} (RARP) performs a similar task on an {Ethernet} {LAN}, however RARP answers the question "What is my IP Address?" whereas InARP answers the question "What is your protocol address?". See {RFC 2390}. (2000-01-15)

Inverse Address Resolution Protocol ::: (networking, protocol) (InARP) Additions to ARP typically used for Frame Relay. [Any other examples of its use?]Frame Relay stations route frames of a higher level protocol between LANs, across a Permanent Virtual Circuit. These stations are identified by their Data Link Control Identifier (DLCI), equivalent to an Ethernet address in a LAN itself.InARP allows a station to determine a protocol address (e.g. IP address) from a DLCI. This is useful if a new virtual circuit becomes available. Signalling messages announce its DLCI, but without the corresponding protocol address it is unusable: no frames can be routed to it.Reverse ARP (RARP) performs a similar task on an Ethernet LAN, however RARP answers the question What is my IP Address? whereas InARP answers the question What is your protocol address?.See RFC 2390.(2000-01-15)

In vorbeigehen or vorbeireden, a patient will answer a question in such a way that one can tell the patient understood the question, although the answer itself may be very obviously wrong. For example "how many legs does a dog have?" - "six". This condition occurs in Ganser syndrome and has been observed in prisoners awaiting trial. Vorbeigehen (giving approximate answers) was the original term used by Ganser but Vorbeireden (talking past the point) is the term generally in use (Goldin 1955). This behaviour is also seen in people trying to feign psychiatric disorders (hence association with prisoners)

I remembered reading somewhere of an angel called Uriel and that he was a “regent of the sun.” He seemed a likely candidate. I was confirmed in this feeling when I came upon Uriel in Paradise Lost (111, 648 seq.) and found the archfiend himself providing warrant: “him Satan thus accosts./Uriel, for thou of those seav’n spirits that stand/In sight of God’s high Throne, gloriously bright,” etc. Poe’s Israfel, “Whose heart-strings are a lute,” was (or is) an Islamic angel, 2 and I wondered if that fact might rule him out. Then there was Longfellow’s Sandalphon. In the poem by that name, Longfellow described Sandalphon as the “Angel of Glory, Angel of Prayer.” A great angel, certainly: but, again, was he of an eminence sufficiently exalted to entitle him to “enter before the glory of the Lord” ? That was the question. Vondel’s Lucifer, Hey wood’s The Hierarchy of the Blessed Angels, Milton’s Paradise Lost, Dryden’s State of Innocence, Klopstock’s The Messiah —all these works yielded a considerable quantity of the celestial spirits, some in the top echelons, like Abdiel, Ithuriel, Uzziel, Zephon; but I had no way of telling whether any of them qualified. Surely, I comforted myself, there must be some source where the answer could be found. Actually there were a number of such sources. I had only to reach out my hand for books in my own library. Instead, in my then state of pneumatic innocence, I looked far afield.

jiaoxiang panshi. (J. kyoso hanjaku; K. kyosang p'ansok 教相判釋). In Chinese, lit., "classification and interpretation of the characteristics of the doctrine"; also known as jiaopan or PANJIAO (tenet classification). Tenet classification was a fundamental exegetical practice in East Asian Buddhism, in which scriptures or Buddhist teachings were ranked in order of their supposed relative profundity. The practice flourished in East Asia, especially during the fifth, sixth, and seventh centuries. As more translations of Buddhist texts became available in East Asia, indigenous exegetes struggled with the question of why this plethora of scriptural material, all of which purported to have been spoken by the Buddha himself, offered such differing presentations of Buddhist thought and practice. Drawing on the notion of UPĀYA, or skill in means, exegetes began to reflect on the context and intent of the different Buddhist scriptures that were now available to them. The origin of scriptures and their teachings were analyzed and evaluated comparatively; after which the texts were organized in a hierarchical or, in some cases, chronological, order. Different exegetical traditions adopted different classification criteria. The TIANTAI ZONG, for example, based its classification schema on the different (chronological) stages of the Buddha's teaching career, the content of those teachings, and the varying methods he used in preaching to his audience (see WUSHI BAJIAO). The HUAYAN ZONG, following the lead of FAZANG and CHENGGUAN, divided scriptures into five levels based on the profundity of their respective teachings: HĪNAYĀNA (viz., the ĀGAMAs), elementary MAHĀYĀNA (viz., YOGĀCĀRA and MADHYAMAKA), advanced Mahāyāna (SADDHARMAPUndARĪKASuTRA), sudden teachings (typically CHAN), and perfect teachings (AVATAMSAKASuTRA). Most exegetes placed the central scripture of their schools at the apex of their classificatory hierarchy, thereby using the tenet-classification system as a polemical tool to demonstrate the superiority of their own traditions. See also SIDDHĀNTA.

Jingtu qunyi lun. (J. Jodo gungiron; K. Chongt'o kunŭi non 浄土群疑論). In Chinese, "Treatise on Myriad Doubts concerning the PURE LAND," composed by the monk Huaigan (fl. c. seventh century CE). In this treatise, written largely in dialogic format, Huaigan attempts to address systematically various questions concerning the notion of rebirth in AMITĀBHA Buddha's pure land. The seven-roll treatise is divided into twelve sections in a total of 116 chapters, which cover a wide range of subjects concerning pure land doctrine. These include, as but a few representative examples, the location of the pure land within the three realms of existence (TRILOKA[DHĀTU]), the destiny (GATI) to which beings reborn there belong, where pure land rebirth belongs on MĀRGA schemata, and Huaigan's attempts to reconcile inconsistencies in different scriptures' accounts of the pure land. The Jingtu qunyi lun has therefore functioned almost as an encyclopedia for adherents of pure land teachings. The questions raised anticipate the criticisms of Huaigan's contemporaries, who specialized in the exegesis of the MAHĀYĀNASAMGRAHA and the new YOGĀCĀRA translations of XUANZANG; Huaigan's answers also reflect his own training in Yogācāra doctrine and his extensive command of Buddhist scriptural and commentarial literature.

j Mind ::: instrument of Truth. There are only three ways by which it can make itself a channel or instrument of Truth. Either it must fall silent in the Self and give room for a wider and greater consciousness ; or it must make itself passive to an inner Light and allow that Light to use it as a means of expres- sion ; or else it must itself change from the questioning intellec- tual superficial mind it now is to an intuitive intelligence, a mind of vision for the direct expression of the divine Truth.

Jueguan lun. (J. Zetsukanron; K. Cholgwan non 絶觀論). In Chinese, "Extinguishing Cognition Treatise," (translated into English as A Dialogue on the Contemplation-Extinguished), attributed to the legendary Indian founder of the CHAN school, BODHIDHARMA. The treatise largely consists of an imaginary dialogue between a certain learned man named Master Entrance-into-Principle (Ruli xiansheng) and his student Conditionality (Yuanmen), which unfolds as a series of questions and answers. In this dialogue, Entrance-into-Principle continuously negates the premises that underlie the questions his student Conditionality raises about the mind and its pacification, the nature of enlightenment, as well as other matters related to practice, meditation, and attainment. For example, in the opening dialogue, Conditionality asks, "What is the mind? How do we pacify it?" Master Entrance-into-Principle replies, "Neither positing 'mind' nor trying to 'pacify' it-this is pacifying it." By rejecting the dualistic perspectives inherent in Conditionality's questions, the Master finally opens his student to an experience of the pure wisdom that transcends all dualities. This style of negative argumentation, derived from MADHYAMAKA antecedents, is believed to be characteristic of the NIUTOU ZONG of the Chan school; the treatise is therefore often assumed to have been written by an adherent of that school, perhaps even by its seventh-century founder NIUTOU FARONG himself, or else during the zenith of the Niutou school in the third quarter of the eighth century. The treatise also makes use of Daoist terminology and thus serves as a valuable source for studying Chinese reinterpretations of sophisticated Buddhist doctrines. A controversial argument claiming that insentient beings also possess the buddha-nature (FOXING) also appears in the Jueguan lun. The treatise seems to have gone through several editions, some of which were preserved in the DUNHUANG caves in Chinese Xinjiang.

Kamalasīla. (T. Ka ma la shī la) (c. 740-795). One of the most important Madhyamaka authors of late Indian Buddhism, a major representative of the Yogācāra-Madhyamaka synthesis, and a participant in the famous BSAM YAS DEBATE. According to Tibetan doxographies, he was a proponent of the YOGĀCĀRA-SVĀTANTRIKA-MADHYAMAKA. Although little is known about his life, according to Tibetan sources he was a monk and teacher at NĀLANDĀ. Tibetan sources also count him as one of three (together with sĀNTARAKsITA and JNĀNAGARBHA) "Eastern Svātantrikas" (RANG RGYUD SHAR GSUM), suggesting that he was from Bengal. He was clearly a direct disciple of sāntaraksita, composing important commentaries on his teacher's two major works, the MADHYAMAKĀLAMKĀRA and the TATTVASAMGRAHA. The latter commentary, which is extant in Sanskrit, is an important source for both Hindu and Buddhist philosophical positions in the eighth century. sāntaraksita had gone to Tibet at the invitation of the Tibetan king KHRI SRONG LDE BTSAN, where, with the assistance of PADMASAMBHAVA, he founded BSAM YAS, the first Buddhist monastery in Tibet. According to tradition, at the time of his death sāntaraksita warned that a mistaken philosophical view would become established in Tibet and advised the king to invite Kamalasīla to come to Tibet in order to dispel it. This mistaken view was apparently that of Heshang MOHEYAN, a Northern CHAN (BEI ZONG) monk who had developed a following at the Tibetan court. Kamalasīla was invited, and a debate was held between the Indian monk and his Chinese counterpart, with the king serving as judge. It is unclear whether a face-to-face debate took place or rather an exchange of documents. According to Tibetan sources, the king declared Kamalasīla the winner, named MADHYAMAKA as the official philosophical school of his realm, and banished the Chinese contingent. (Chinese records describe a different outcome.) This event, variously known as the BSAM YAS DEBATE, the Council of Bsam yas, and the Council of Lhasa, is regarded as one of the key moments in the history of Tibetan Buddhism. Three of Kamalasīla's most important works appear to have been composed in response to the issues raised in the debate, although whether all three were composed in Tibet is not established with certainty. These texts, each entitled BHĀVANĀKRAMA or "Stages of Meditation," set forth the process for the potential BODHISATTVA to cultivate BODHICITTA and then develop sAMATHA and VIPAsYANĀ and progress through the bodhisattva stages (BHuMI) to buddhahood. The cultivation of vipasyanā requires the use of both scripture (ĀGAMA) and reasoning (YUKTI) to understand emptiness (suNYATĀ); in the first Bhāvanākrama, he sets forth the three forms of wisdom (PRAJNĀ): the wisdom derived from hearing or learning (sRUTAMAYĪPRAJNĀ), the wisdom derived from thinking and reflection (CINTĀMAYĪPRAJNĀ), and the wisdom derived from meditation (BHĀVANĀMAYĪPRAJNĀ). This "gradual" approach, very different from what was advocated in the Chinese CHAN ZONG, is set forth in all three of the Bhāvanākrama, which, according to Tibetan tradition, were composed in Tibet after the Bsam yas debate, at the request of the king. However, only the third, and the briefest, directly considers, and refutes, the view of "no mental activity" (amanasikāra), which is associated with Moheyan. It was also during his time in Tibet that Kamalasīla composed his most important independent (i.e., noncommentarial) philosophical work, the MADHYAMAKĀLOKA, or "Illumination of the Middle Way," a wide-ranging exposition of the Yogācāra-Madhyamaka synthesis. It deals with a number of central epistemological and logical issues to articulate what is regarded as the defining tenet of the Yogācāra-Svātantrika-Madhyamaka school: that major YOGĀCĀRA doctrines, such as "mind-only" (CITTAMĀTRA), and the three natures (TRISVABHĀVA) are important in initially overcoming misconceptions, but they are in fact only provisional (NEYĀRTHA) teachings for those who have not yet understood the Madhyamaka view. The Madhyamakāloka is also important for its exploration of such central MAHĀYĀNA doctrines as the TATHĀGATAGARBHA and the question of the EKAYĀNA. On this latter point, Kamalasīla argues against the Yogācāra position that there are three final vehicles (for the sRĀVAKA, PRATYEKABUDDHA, and BODHISATTVA, with some beings excluded from any path to liberation) in favor of the position that there is a single vehicle to buddhahood (BUDDHAYĀNA) for all beings. Kamalasīla is said to have been murdered in Tibet by partisans of the Chinese position, who caused his death by squeezing his kidneys.

Kena Upanishad or Kenopanishad (Sanskrit) Kenopaniṣad [from kena by whom + upaniṣad ] An Upanishad of the Sama-Veda, which opens with the question: “By whom commanded do mind, life, voice, eye, and ear go forth into being?”

Lewis, Clarence Irving: (1883-) Professor of Philosophy at Harvard. In Logic, Lewis has originated and defended strict implication (q.v.) in contrast to material implication, urging that formal inference should be based on a relation which can be known to hold without knowing what is true or false of this particular universe. See his Survey of Symbolic Logic, and his and C. H. Langford's Symbolic Logic, esp. Ch. VIII. Lewis has argued also for "queer logics", that is, abstract systems somewhat different from the abstract system usually interpreted as logic. Lewis raises the question how "queer" a system can be and still be interpretable properly as a system of logic.

Mabinogion (Welsh) A plural form invented by Lady Charlotte Guest and applied to the Mabinogi and other medieval or earlier romances which she translated from Welsh to English. The Mabinogi proper has four branches: the stories of Pwyll Pendefig Dyfed (Pwyll prince of Dyfed); Manawyddan fab Llyr (Manawyddan son of Llyr); Branwen ferch Llyr (Branwen daughter of Llyr); and Math fab Mathonwy. The tales as they come down to us were written down in South Wales some time before the Conquest — in the last two centuries of Welsh independence — and are marked by great beauty of style and literary finish. Matthew Arnold compares them to “peasants’ huts built of the stones of Ephesus”: the substance of them comes from a profound antiquity which, with its wisdom, the latest tellers of them did not fully understand. As to that antiquity: when Bran the Blessed invaded Ireland, we are told, there was no sea between Wales and Ireland, but only two small rivers. These being unbridged, the question arose, how should the hosts of the Island of the Mighty cross them? A question Bran solved by laying down his body from bank to bank, saying: “He who is Chief, let him be the Bridge,” a saying that contains a great part of the secret wisdom of the Druids.

Madhyamakāloka. (T. Dbu ma snang ba). In Sanskrit, "Illumination of the Middle Way"; the major independent (as opposed to commentarial) work of the late eighth-century Indian master KAMALAsĪLA. The work is preserved only in Tibetan translation. While the MADHYAMAKĀLAMKĀRA of Kamalasīla's teacher, sĀNTARAKsITA, is considered the foundational philosophical text of the YOGĀCĀRA-MADHYAMAKA synthesis, the Madhyamakāloka is its most important and detailed exposition. As such, it deals with a number of central epistemological and logical issues to articulate what is regarded as the defining tenet of the YOGĀCĀRA-SVĀTANTRIKA-MADHYAMAKA school: that major YOGĀCĀRA doctrines, such as "mind-only" (CITTAMĀTRA) and the three natures (TRISVABHĀVA), are important in initially overcoming misconceptions, but they are in fact only provisional (NEYĀRTHA) teachings for those who have not yet understood the Madhyamaka view. The Madhyamakāloka is also important for its exploration of such central MAHĀYĀNA doctrines as the TATHĀGATAGARBHA and the question of the EKAYĀNA. On this latter point, Kamalasīla argues against the Yogācāra position that there are three final vehicles (sRĀVAKA, PRATYEKABUDDHA, and BODHISATTVA vehicles, with some beings excluded from any path to liberation; see SAMUCCHINNAKUsALAMuLA; ICCHANTIKA) in favor of the position that there is a single vehicle to buddhahood for all beings.

Mahādeva. (T. Lha chen; C. Mohetipo; J. Makadaiba; K. Mahajeba 摩訶提婆). An Indian monk of questionable historicity, credited with the infamous "five theses" (paNcavastuni). Mahādeva appears in numerous accounts of the early centuries of the Buddhist order, but the various reports of dates, his affiliation, and his character are contradictory. Although extolled in some accounts, the ABHIDHARMAMAHĀVIBHĀsĀ recounts that he had sexual relations with his mother; that he murdered his father, his mother, and several ARHATs; and that his cremation fire was fueled by dog excrement. Some accounts make him a participant at the second Buddhist council (see COUNCIL, SECOND), said to have occurred a century after the Buddha's death, which resulted in the schism of the SAMGHA into the conservative STHAVIRANIKĀYA and the more liberal MAHĀSĀMGHIKA. However, the chief point of controversy there seems to have been ten relatively minor rules of discipline, the most serious of which was the prohibition against monks and nuns handling gold or silver. If Mahādeva was a historical figure, it is more likely that he was involved in a later schism that occurred within the MahāsāMghika, as a result of which the followers of Mahādeva formed the CAITYA subsect. The theses attributed to Mahādeva challenge the authority of the arhat. Although there is a lack of consistency in the various renditions of the five theses, according to one widely repeated version, the five are (1) arhats are subject to erotic dreams and nocturnal emissions; (2) arhats retain a subtle form of ignorance, called the "unafflicted ignorance" (AKLIstĀJNĀNA), which prevents them from knowing the names of people, trees, grasses, and which road to take without being told; (3) arhats are therefore subject to doubt; (4) arhats thus must rely on others for corroboration, including on the question of whether they have achieved enlightenment; (5) entry into the path can be achieved simply by attaining the first DHYĀNA, becoming a stream-enterer (SROTAĀPANNA), and exclaiming "Oh suffering" (rather than by the more protracted method of the noble eightfold path). These theses, which are widely reported, reflect the MahāsāMghika attack on the arhat ideal, and presumably the Sthaviranikāya conception thereof. When these charges were leveled, and by whom, is unclear. In some accounts, Mahādeva was himself subject to each of these faults (reflecting on his transgression, he cried out "Oh suffering" in the night and later sought to deceive those who heard him by explaining that he had been contemplating the first of the FOUR NOBLE TRUTHS) and stated the five theses to protect his own claim to being an arhat.

Mahālisutta. In Pāli, the "Discourse to Mahāli"; the sixth sutta of the DĪGHANIKĀYA (there is no equivalent recension in the Chinese translations of the ĀGAMAs); preached by the Buddha to the Licchavi chief Mahāli at the Kutāgārasālā in Vesāli (S. VAIsĀLĪ). Mahāli tells the Buddha that the ascetic Sunakkhatta claimed to be able to see heavenly forms but was not able to hear heavenly sounds. Mahāli asks whether such attainments are possible, whereupon the Buddha explains how through meditative absorption (P. JHĀNA; S. DHYĀNA) they indeed can be developed. He further explains to Mahāli that these supernatural powers are not the reason why people join the Buddhist order, but rather to attain the four degrees of sanctity, namely, those stream-enterer (P. sotāpanna; S. SROTAĀPANNA), once-returner (P. sakadagāmi; S. SAKṚDĀGĀMIN), nonreturner (P. anāgāmi; S. ANĀGĀMIN), and arahant (S. ARHAT). These are to be attained by following the noble eightfold path (P. ariyātthangikamagga; see S. AstĀnGIKAMĀRGA). The question is then raised as to whether the soul and body are the same or different. This leads to another discussion of Buddhist practice and attainments, beginning with taking refuge in the three jewels, observing the precepts, renouncing the world to become a Buddhist monk, and controlling the senses with mindfulness (P. sati; S. SMṚTI), to cultivating the four meditative absorptions (P. jhāna; S. dhyāna), and developing the six superknowledges (P. abhiNNā; S. ABHIJNĀ), which culminate in enlightenment and liberation from the cycle of rebirth.

Mahāparinirvānasutra. (T. Yongs su mya ngan las 'das pa chen po'i mdo; C. Da banniepan jing; J. Daihatsunehangyo; K. Tae panyolban kyong 大般涅槃經). In Sanskrit, "Discourse on the Great Decease" or the "Great Discourse on the Final Nirvāna"; also known in all languages simply as the Nirvāna Sutra. As its title suggests, the SuTRA describes the events and the Buddha's final instructions prior to his passage into PARINIRVĀnA and is thus the Sanskrit retelling of the mainstream version of the text (see MAHĀPARINIBBĀNASUTTA). However, although some of the same events are narrated in both versions, the Sanskrit text is very different in content, providing one of the most influential sources for MAHĀYĀNA views of the true nature of the Buddha and his NIRVĀnA, and of the buddha-nature (referred to in the sutra as both BUDDHADHĀTU, or "buddha-element," and TATHĀGATAGARBHA). There appear to have been a number of Sanskrit versions of the sutra, the earliest of which was likely compiled in Kashmir (see KASHMIR-GANDHĀRA) in the third century CE. One piece of internal evidence for the date of composition is the presence of prophecies that the dharma would fall into decline seven hundred years after the Buddha's passage into nirvāna. None of the Sanskrit versions is extant (apart from fragments), but several are preserved in Chinese and Tibetan translations. The earliest and shortest of these translations is in six rolls, translated into Chinese by FAXIAN (who brought the Sanskrit text to China from India) and BUDDHABHADRA, and completed in 418 CE. A second version was translated from Sanskrit into Tibetan at the end of the eighth century. The longest version, in forty rolls, was translated into Chinese by DHARMAKsEMA and completed in 423. It is known as the "Northern Text." This version was later translated into Tibetan from the Chinese as the Yongs su mya ngan las das pa chen po'i mdo. Besides the Tibetan translation of the long Chinese version by Dharmaksema, there is another version of the sutra in Tibetan translation, a Mahāparinirvānasutra in 3,900 slokas, translated by Jinamitra, Dhyānagarbha, and Ban de btsan dra, as well as a few folios of a translation of the sutra by Kamalagupta and RIN CHEN BZANG PO. The Faxian and Dharmaksema Chinese versions were subsequently edited into a single work, in thirty-six rolls. Chinese scriptural catalogues (JINGLU) also refer to two other translations of the sutra, made prior to that of Faxian, but these are no longer extant. There were significant differences between the versions of Faxian and Dharmaksema (and hence apparently in the Sanskrit recensions that they translated), so much so that scholars speculate that the shorter version was composed in a non-Mahāyāna community, with Mahāyāna elements being added to what evolved into the longer version. The most famous of the differences between the versions occurs on the question of whether all beings, including "incorrigibles" (ICCHANTIKA), possess the buddha-nature; the shorter version says that they do not and they are therefore condemned to eternal damnation; the longer version says that they do and thus even they retain the capacity to achieve enlightenment. The shorter version of the sutra describes the SAMGHA as consisting of monks and nuns and preaches about the need to provide donations (DĀNA) to them; the longer version includes the laity among the saMgha and preaches the need for charity to all persons. The longer version also recommends various forms of punishment, including execution, for those who denigrate the Mahāyāna. The sutra also makes reference to other famous sutras, such as the SADDHARMAPUndARĪKASuTRA, and is mentioned in other sutras, such as the MAHĀMEGHASuTRA. The Mahāparinirvānasutra, like other important sutras extolling tathāgatagarbha thought, such as the sRĪMĀLĀDEVĪSIMHANĀDASuTRA, plays on the classical doctrine of the four "inverted views" (VIPARYĀSA), according to which sentient beings mistakenly view that which is suffering as being pleasurable, that which is impermanent as permanent, that which is impure as pure, and that which is without self as having self. In this sutra, by contrast, the four right views of suffering, impermanence, impurity, and no-self are proclaimed to be erroneous when describing the Buddha, his nirvāna, and the buddhadhātu; these are instead each said to be in fact blissful, permanent, pure, and endowed with self (see GUnAPĀRAMITĀ). Thus, the Buddha did not pass into nirvāna, for his lifespan is incalculable. The Buddha's nirvāna-which is referred to in the sutra as "great nirvāna" (mahānirvāna) or "great final nirvāna" (MAHĀPARINIRVĀnA)-differs from that of the ARHAT. The nirvāna of the arhat is said to be merely the state of the absence of the afflictions (KLEsA) but with no awareness of the buddhadhātu. The nirvāna of the buddha is instead eternal, pure, blissful, and endowed with self, a primordially existent reality that is only temporarily obscured by the klesa; when that nirvāna and buddhadhātu are finally "recognized," buddhahood is then achieved. The Buddha reveals the existence of this nirvāna to bodhisattvas. Because the buddhadhātu is present within all sentient beings, these four qualities are therefore found not simply in the Buddha but in all beings. This implies, therefore, that the Buddha and all beings are endowed with self, in direct contradiction to the normative Buddhist doctrine of no-self (ANĀTMAN). Here, in this sutra, the teaching of no-self is described as a conventional truth (SAMVṚTISATYA): when the Buddha said that there was no self, what he actually meant was that there is no mundane, conditioned self among the aggregates (SKANDHA). The Buddha's true teaching, as revealed at the time of his nirvāna, is that there is a "great self" or a "true self" (S. mahātman; C. dawo), which is the buddhadhātu, in all beings. To assert that there is no self is to misunderstand the true dharma. The doctrine of emptiness (suNYATĀ) thus comes to mean the absence of that which is compounded, suffering, and impermanent. These teachings would become influential in Tibet, especially among the proponents of the doctrine of "other emptiness" (GZHAN STONG). See also GUnAPĀRAMITĀ.

Mahīsāsaka. [alt. MahiMsāsaka] (P. MahiMsāsaka; T. Sa ston pa; C. Huadi bu; J. Kejibu; K. Hwaji pu 化地部). One of the eighteen traditional "mainstream" (i.e., non-MAHĀYĀNA) NIKĀYAs or schools of Indian Buddhism. The school may be named eponymously after its founder, whose name seems to mean "Governing the Land," a brāhmana who had been a district governor before becoming an ARHAT. The school probably emerged some three centuries after the demise of the Buddha. Within the traditional division of schools into two groups, the MAHĀSĀMGHIKA and the STHAVIRANIKĀYA, the Mahīsāsaka is placed among the latter. The school was an offshoot of the SARVĀSTIVĀDA and it may have spawned in turn the later DHARMAGUPTAKA school. Epigraphic evidence of the school has been found as far north as the Punjab and as far south as NĀGĀRJUNAKOndĀ. The Chinese pilgrim FAXIAN came across its recension of the VINAYA in Sri Lanka. Like the other schools of the day, the Mahīsāsaka distinguished itself from its contemporaries through its position on a number of contested issues, including the question of which works should be included in the TRIPItAKA. In accordance with the Sarvāstivāda, it upheld that notion that dharmas function during all three time periods of past, present, and future. On the question of the whether or not there was an intermediate state (ANTARĀBHAVA) between death and rebirth, the Mahīsāsaka asserted that there was not, but that a subtle form of the aggregates (SKANDHA) was carried forward into the next lifetime. The Mahīsāsaka also asserted that the fourth noble truth of the path (MĀRGASATYA) was an unconditioned factor (ASAMSKṚTADHARMA) like the third noble truth of cessation (NIRODHASATYA). The school also held that the Buddha is a member of the SAMGHA, a question with important implications for the division of alms and monastic properties. The YOGĀCĀRA-exegete ASAnGA is said to have been ordained in this school.

  “Meditate all the time — nothing is so easy and so helpful. Far better is this for most students than to have a set period: quiet, unremitting thought on the questions you have, continuing even when the hands are busy with the tasks of the day, and the mind itself quite absorbed by other duties. In the back of the consciousness there can still be this steady undercurrent of thought. It is likewise a protecting shield in all one’s affairs, for it surrounds the body with an aura drawn forth from the deeper recesses of the auric egg . . .” (FSO 39).

microLenat /mi:"-kroh-len"-*t/ The unit of {bogosity}, written uL; the consensus is that this is the largest unit practical for everyday use. The microLenat, originally invented by David Jefferson, was promulgated as an attack against noted computer scientist {Doug Lenat} by a {tenured graduate student} at {CMU}. Doug had failed the student on an important exam for giving only "AI is bogus" as his answer to the questions. The slur is generally considered unmerited, but it has become a running gag nevertheless. Some of Doug's friends argue that *of course* a microLenat is bogus, since it is only one millionth of a Lenat. Others have suggested that the unit should be redesignated after the grad student, as the microReid. [{Jargon File}]

Mogharāja. (C. Mianwang [biqiu]; J. Men'o [biku]; K. Myonwang [pigu] 面王[比丘]). The Sanskrit and Pāli proper name of an eminent ARHAT declared by the Buddha to be foremost among monks who wore coarse robes. According to Pāli sources, he was a brāhmana ascetic who studied under Bāvarī, and one of sixteen students sent to defeat the Buddha in debate. When the Buddha answered the question posed by Mogharāja, he attained arahantship immediately. He became known for stitching his robes from coarse cloth discarded by tailors and dyers. Mogharāja suffered from various skin ailments and, believing his residence to be infested with insects, he slept on a straw bed laid out in the open, even during the winter. When the Buddha inquired how he fared, Mogharāja responded that he was happy even in the cold. The boils and sores that covered his body were a consequence of a misdeed performed in a previous life. During the time of Padumuttara Buddha he had blackened the floor of the Buddha's cloister with soot from a fire; for this transgression, he was compelled to suffer in hell for a thousand years and after that to endure skin disease for another five hundred lifetimes. It was during the lifetime of Padumuttara that Mogharāja heard him praise a disciple as foremost among those who wore coarse clothing, and he resolved to attain that preeminence during the dispensation of a future buddha.

Muchu mondo. (夢中問答). In Japanese, "Questions and Answers in Dreams," a primer on ZEN (C. CHAN) training attributed to the RINZAISHu master MUSo SOSEKI (1275-1351). The Muchu mondo is a record of the answers given by Muso to the questions regarding Zen asked by Ashikaga Tadayoshi (1306-1352), the brother of the shogun Ashikaga Takauji (1305-1358). In total, Tadayoshi and Muso exchanged ninety-three sets of questions and answers that covered a wide range of subjects, including everything from praying for merit to the study of koans (C. GONG'AN) and the practice of seated meditation (J. zazen; C. ZUOCHAN). Due to its simple and clear discussion of topics relevant to a lay audience, the Muchu mondo has been widely read within the tradition and republished often.

Nominalism: (Lat. nominalis, belonging to a name) In scholastic philosophy, the theory that abstract or general terms, or universals, represent no objective real existents, but are mere words or names, mere vocal utterances, "flatus vocis". Reality is admitted only to actual physical particulars. Universals exist only post res. Opposite of Realism (q.v.) which maintains that universals exist ante res. First suggested by Boethius in his 6th century Latin translation of the Introduction to the Categories (of Aristotle) by Porphyry (A.D. 233-304). Porphyry had raised the question of how Aristotle was to be interpreted on this score, and had decided the question in favor of what was later called nominalism. The doctrine did not receive any prominence until applied to the Sacrament of the Eucharist by Berengar in the 11th century. Berengar was the first scholastic to insist upon the evidence of his senses when examining the nature of the Eucharist. Shortly after, Roscellinus, who had broadened the doctrine to the denial of the reality of all universals and the assertion of the sole reality of physical particulars, was forced by the Council of Soissons to recant. Thereafter, despite Abelard's unsuccessful attempt to reconcile the doctrine with realism by finding a half-way position between the two, nominalism was not again explicitly held until William of Occam (1280-1349) revived it and attempted to defend it within the limits allowed by Church dogma. In the first frankly nominalistic system Occam distinguished between the real and the grammatical meanings of terms or universal. He assigned a real status to universals in the mind, and thus was the first to see that nominalism can have a subjective as well as an objective aspect. He maintained that to our intellects, however, everything real must be some particular individual thing. After Occam, nominalism as an explicitly held doctrine disappeared until recently, when it has been restated in certain branches of Logical Positivism. -- J.K.F.

Non-Being: Non-existence or the non-existent; absence or piivation of existence or the existent; absence of determinateness or what is thus indeterminate; unreality of the unreal --either lack of any reality or what is so lacking (absence, negation, or privation of reality), or lack of a particular kind of reality or what is so lacking; otherness or existents of another order of reality than a specified type; failure to fulfill the defining criteria of some category, or what so fails; a category encompassing any of the above. Confusion of non-existence and unreality renders paradoxical the question whether non-being is. -- M.T.K.

nondeterministic polynomial time "complexity" (NP) A set or property of computational {decision problems} solvable by a {nondeterministic Turing Machine} in a number of steps that is a {polynomial} function of the size of the input. The word "nondeterministic" suggests a method of generating potential solutions using some form of {nondeterminism} or "trial and error". This may take {exponential time} as long as a potential solution can be verified in {polynomial time}. NP is obviously a superset of P ({polynomial time} problems solvable by a deterministic {Turing Machine} in {polynomial time}) since a deterministic algorithm can be considered as a degenerate form of nondeterministic algorithm. The question then arises: is NP equal to P? I.e. can every problem in NP actually be solved in polynomial time? Everyone's first guess is "no", but no one has managed to prove this; and some very clever people think the answer is "yes". If a problem A is in NP and a polynomial time algorithm for A could also be used to solve problem B in polynomial time, then B is also in NP. See also {Co-NP}, {NP-complete}. [Examples?] (1995-04-10)

On the question as to what acts are right or to be done ethical theories fall into two groups (1) Axiological theories seek to determine what is right entirely by reference to the goodness or value of something, thus miking the theory of obligation dependent on the theorv of value. For a philosopher like Martineau it is the comparative goodness of its motive that determines which act is right. For a teleologist it is the comparative amount of good which it brings or probably will bring into being that determines which act is right -- the egoistic teleologist holding that the right act is the act which is most conducive to the good of the agent (some Sophists, Epicurus, Hobbes), and the universalistic teleologist holding that the right act is the act which is most conducive to the good of the world as a whole (see Utilitarianism). (2) On deontological theories see Deontological ethics and Intuitionism.

paramatthasangha. (S. paramārthasaMgha; T. don dam pa'i dge 'dun; C. shengyi seng; J. shogiso; K. sŭngŭisŭng 勝義僧). In Pāli, "ultimate community"; a technical term used in the Pāli commentaries to answer the question of what precisely constitutes the SAMGHA jewel among the three jewels (RATNATRAYA), as in the refuge (sARAnA) formula, "I go for refuge to the saMgha." That is, does the saMgha constitute the larger community of the Buddhist faithful, only those who have been ordained as monks or nuns, or only those who achieved some level of enlightenment? According to the Pāli tradition, the paramatthasangha consists of the seven and/or eight dakkhineyyapuggala (S. daksinīyapudgala), or "person(s) worthy to receive gifts," described in the DĪGHANIKĀYA. In keeping with the canonical definition of noble persons (P. ariyapuggala; S. ĀRYAPUDGALA), the term paramatthasangha thus refers specifically to ordained monks and nuns who have reached any of the four ĀRYA paths: that of (1) sotāpanna (S. SROTAĀPANNA), or stream-enterer, (2) sakkadāgāmi (S. SAKṚDĀGĀMIN), or once-returner, (3) anāgāmi (S. ANĀGĀMIN), or nonreturner, and (4) arahant (S. ARHAT), or worthy one. Technically speaking, then, this advanced paramatthasangha group constitutes the saMgha jewel. The paramatthasangha is contrasted in the Pāli commentaries with the SAMMUTISAnGHA (S. saMvṛtisaMgha) or "conventional saMgha," which is comprised of monks and nuns who are still puthujjanas (S. PṚTHAGJANA), or ordinary unenlightened persons. Since the paramatthasangha refers only to those who are both enlightened and ordained, the term necessarily excludes all laymen, enlightened or otherwise, as well as any nonhuman beings (such as divinities, etc.) even if they are enlightened, for nonhuman beings are ineligible for ordination as monks or nuns. Also excluded are all BODHISATTVAs, since by definition in the Pāli tradition bodhisattvas remain unenlightened persons until the night that they attain buddhahood. Buddhas are also excluded from the paramatthasangha because they comprise the buddha jewel among the three jewels. While novices technically are outside the saMgha by virtue of not having yet received higher ordination (UPASAMPADĀ), enlightened novices are nevertheless included in the paramatthasangha as objects of refuge.

pāramitā. (P. pāramī; T. pha rol tu phyin pa; C. boluomi; J. haramitsu; K. paramil 波羅蜜). In Sanskrit, "perfection," a virtue or quality developed and practiced by a BODHISATTVA on the path to becoming a buddha. The term is paranomastically glossed by some traditional commentators as "gone beyond" or "gone to the other side" (see PARA), although it seems in fact to derive from Skt. parama, meaning "highest" or "supreme." The best-known enumeration of the perfections is a group of six: giving (DĀNA), morality (sĪLA), patience or forbearance (KsĀNTI), effort (VĪRYA), concentration (DHYĀNA), and wisdom (PRAJNĀ). There are also lists of ten perfections. In the MAHĀYĀNA (specifically in the DAsABHuMIKASuTRA), the list of ten includes the preceding six, to which are added method (UPĀYA), vow (PRAnIDHĀNA), power (BALA), and knowledge (JNĀNA), with the explanation that the bodhisattva practices the perfections in this order on each of the ten bodhisattva stages or grounds (BHuMI). Thus, giving is perfected on the first bhumi, morality on the second, and so on. In Pāli sources, where the perfections are called pāramī, the ten perfections are giving (dāna), morality (sīla), renunciation (nekkhamma; S. NAIsKRAMYA), wisdom (paNNā), effort (viriya), patience (khanti), truthfulness (sacca; S. SATYA), determination (adhitthāna; S. ADHIstHĀNA), loving-kindness (mettā; S. MAITRĪ), and equanimity (upekkhā; S. UPEKsĀ). The practice of these perfections over the course of the many lifetimes of the bodhisattva's path eventually fructifies in the achievement of buddhahood. The precise meaning of the perfections is discussed at length, as is the question of how the six (or ten) are to be divided between the categories of merit (PUnYA) and wisdom (JNĀNA). For example, according to one interpretation of the six perfections, giving, morality, and patience contribute to the collection of merit (PUnYASAMBHĀRA); concentration and wisdom contribute to the collection of wisdom (JNĀNASAMBHĀRA), and effort contributes to both. Commentators also consider what distinguishes the practice of these six from other instances of the practice of giving, etc. Some MADHYAMAKA exegetes, for example, argue that these virtues only become perfections when the bodhisattva engages in them with an understanding of emptiness (suNYATĀ); for example, giving a gift without clinging to any conception of giver, gift, or recipient.

particularism ::: In epistemology, the approach wherein one asks the question "What do we know?" before asking "How do we know?" The term appears in Roderick Chisholm's "The Problem of the Criterion" and in the work of his student, Ernest Sosa ("The Raft and the Pyramid: Coherence versus Foundations in the Theory of Knowledge"). Particularism is contrasted with methodism, which answers the latter question before the former. Since the question "What do we know?" implies that humans retain knowledge, particularism is fundamentally anti-skeptical.

pessimism ::: The belief that the experienced world is the worst possible. It involves a general belief that things are bad, and tend to become worse; or that looks to the eventual triumph of evil over good; it contrasts with optimism, the contrary belief in the goodness and betterment of things generally. A common conundrum illustrates optimism versus pessimism with the question - does one regard a given glass of water as: "Is the glass half empty or half full?" Conventional wisdom expects optimists to reply with half full and pessimists to respond with half empty, but this is not always the case.

petitionarily ::: adv. --> By way of begging the question; by an assumption.

Petitio principii, or begging the question, is a fallacy involving the assumption as premisses of one or more propositions which are identical with (or in a simple fashion equivalent to) the conclusion to be proved, or which would require the conclusion for their proof, or which are stronger than the conclusion and contain it as a particular case or otherwise as an immediate consequence. There is a fallacy, however, only if the premisses assumed (without proof) are illegitimate for some other reason than merely their relation to the conclusion -- e.g., if they are not among the avowed presuppositions of the argument, or if they are not admitted by an opponent in a dispute. -- A.C.

pleadings ::: n. pl. --> The mutual pleas and replies of the plaintiff and defendant, or written statements of the parties in support of their claims, proceeding from the declaration of the plaintiff, until issue is joined, and the question made to rest on some single point.

*Prāsangika. (T. Thal 'gyur ba). In Sanskrit, "Consequentialist," one of the two main branches of the MADHYAMAKA school, so called because of its use of consequences (PRASAnGA) rather than autonomous syllogisms (SVATANTRAPRAYOGA) in debates about the nature of reality. Its leading proponents include BUDDHAPĀLITA and CANDRAKĪRTI. The other branch of Madhyamaka is *SVĀTANTRIKA, represented by such figures as BHĀVAVIVEKA, JNĀNAGARBHA, sĀNTARAKsITA, and KAMALAsĪLA. The designation "Prāsangika" as a subschool of Madhyamaka does not occur in Indian literature; it was coined retrospectively in Tibet to describe the later developments of the Indian Madhyamaka school. In the doxographical literature of the DGE LUGS sect in Tibet, where *Prāsangika is ranked as the preeminent school of Indian Buddhist philosophy, Prāsangika differs from Svātantrika primarily on questions of the nature of emptiness (suNYATĀ) and the correct role of reasoning in understanding it, although other points of difference are also enumerated, including the question of whether the arhat must understand the selflessness of phenomena (DHARMANAIRĀTMYA) in order to achieve liberation.

pratītyasamutpāda. (P. paticcasamuppāda; T. rten cing 'brel bar 'byung ba; C. yuanqi; J. engi; K. yon'gi 起). In Sanskrit, "dependent origination," "conditioned origination," lit., "origination by dependence" (of one thing on another); one of the core teachings in the Buddhist doctrinal system, having both ontological, epistemological, and soteriological implications. The notion of the conditionality of all existence is foundational in Buddhism. According to some accounts of the Buddha's life, it constituted the fundamental insight on the night of his enlightenment. In other accounts, in the first seven days and nights following his enlightenment, he sat contemplating the significance of his experience; finally on the seventh night he is said to have contemplated the fully realized chain of dependent origination in both forward and reverse order. In one of the earliest summaries of the Buddha's teachings (which is said to have been enough to bring sĀRIPUTRA to enlightenment), the Buddha is said to have taught: "When this is present, that comes to be. / From the arising of this, that arises. / When this is absent, that does not come to be. / From the cessation of this, that ceases." (P. imasmiM sati idaM hoti/imasuppādā idaM uppajjati/imasmiM asati idaM na hoti/imassa nirodhā idaM nirujjhati). This notion of causality (idaMpratyayatā) is normatively described in a sequence of causation involving twelve interconnected links (NIDĀNA), which are often called the "twelvefold chain" in English sources: (1) ignorance (AVIDYĀ, P. avijjā), (2) predispositions, or volitional actions (S. SAMSKĀRA, P. sankhāra), (3) consciousness (S. VIJNĀNA, P. viNNāna), (4) name and form, or mentality and materiality (NĀMARuPA), (5) the six internal sense-bases (ĀYATANA), (6) sensory contact (S. SPARsA, P. phassa), (7) sensation, or feeling (VEDANĀ), (8) thirst, or attachment (S. TṚsnĀ, P. tanhā), (9) grasping, or clinging (UPĀDĀNA), (10) existence or a process of becoming (BHAVA), (11) birth or rebirth (JĀTI), and (12) old age and death (JARĀMARAnA), this last link accompanied in its full recital by sorrow (soka), lamentation (parideva), pain (DUḤKHA) grief (daurmanasya), and despair (upāyāsa). Some formulations of the chain, as in the MAHĀPADĀNASUTTANTA, include only ten links (skipping the first two), suggesting that the standard list of twelve links developed over time. (The commentary to the Mahāpadānasuttanta explains away this inconsistency by noting that the ten-linked chain does not take past lives into account but applies only to the current life.) Each link in this chain of causality is said to be the condition for the following link, thus: "dependent on ignorance, predispositions (S. avidyāpratyayāḥ saMskārāḥ; P. avijjāpaccayā sankhārā), ... dependent on birth, old age and death (S. jātipratyayāM jarāmaranaM; P. jātipaccayā jarāmaranaM)." This chain of dependent origination stands as the middle way (MADHYAMAPRATIPAD) between the two "extreme views" (ANTAGRĀHADṚstI) of eternalism (sĀsVATADṚstI)-viz., the view that there is a perduring soul that continues to be reborn unchanged from one lifetime to the next-and annihilationism (UCCHEDADṚstI)-the view that the person ceases to exist at death and is not reborn-because it validates the imputed continuity (SAMTĀNA) of the personality, without injecting any sense of a permanent substratum of existence into the process. Thus, when the Buddha is asked, "Who is it who senses?," he rejects the question as wrongly framed and rephrases it as, "With what as condition does sensation (vedanā) occur? By contact (sparsa)." Or when asked, "Who is it who is reborn?," he would rephrase the question as "With what as condition does birth (jāti) occur? By becoming (bhava)." Accurate understanding of dependent origination thus serves as an antidote (PRATIPAKsA) to the affliction of delusion (MOHA) and contemplating the links in this chain helps to overcome ignorance (AVIDYĀ). ¶ The twelvefold chain of dependent origination is generally conceived to unfold in what are referred to as the "forward" and "reverse" orders, although in fact both versions proceed through the chain in the same sequence. First, as a progressive process of ontological becoming (bhavānulomaparīksā), the forward version of the chain describes the process by which ignorance ultimately leads to birth and death and thus the full panoply of existence in the turning wheel of SAMSĀRA; in forward order, the chain is therefore an elaboration of the second noble truth, the truth of the origin of suffering (SAMUDAYASATYA). Second, the reverse order of the chain describes a negative process of soteriological eradication (ksayavyayānulomaparīksā), where the cessation of ignorance serves as the condition for the cessation of predispositions, and so on through the entire chain until even old age and death are eradicated and the adept is released from continued rebirth in saMsāra; in reverse order, the chain is therefore an elaboration of the third noble truth, the truth of the cessation of suffering (NIRODHASATYA). As a chain of ontological becoming, some traditional commentators organize the twelve links as occurring during the course of a single lifetime. Other commentators instead divide the twelve links over three lifetimes to illustrate explicitly the process of rebirth: ignorance and predispositions are assigned to a previous lifetime; consciousness, name and form, sense-fields, contact, sensation, thirst, grasping, and becoming are assigned to the current lifetime; and this leads to future birth, and eventual old age and death, in the immediately following lifetime. According to this interpretation, ignorance does not refer to a primordial ignorance, but rather to a specific moment of unsystematic reflection on things (AYONIsOMANASKĀRA) that prompts a volitional action (saMskāra). The predispositions created by that action imprint themselves on consciousness, which refers here to the "linking consciousness" (pratisaMdhivijNāna) that links the past and present lives, a consciousness that is reborn, developing into a body with internal sense organs and a mind with sensory consciousnesses, which come into contact with external sensory objects, giving rise to sensations that are pleasant, unpleasant, or neutral. Sensations of pleasure, for example, can give rise to attachment to those sensations and then clinging, an intensification of that attachment. Such clinging at the end of life sustains the process of becoming, which leads to rebirth in the next existence, where one once again undergoes aging and death. This sequence of dependent conditions has repeated itself since time immemorial and will continue on indefinitely until liberation from rebirth is achieved. To illustrate the role of pratītyasamutpāda in the cycle of rebirth, its twelve links are sometimes depicted around the perimeter of the "wheel of life" (BHAVACAKRA). ¶ In the Upanisāsutta of the SAMYUTTANIKĀYA, the standard twelvefold chain of dependent origination is connected to an alternate chain that is designated the "supramundane dependent origination" (P. lokuttara-paticcasamuppāda; S. lokottara-pratītyasamutpāda), which explicitly outlines the process leading to liberation. Here, the last factor in the standard chain, that of old age and death (jarāmarana), is substituted with suffering, which in turn becomes the first factor in this alternate series. According to the Nettipakarana, a Pāli exegetical treatise, this chain of supramundane dependent origination consists of (1) suffering (P. dukkha; S. duḥkha), (2) faith (P. saddhā; S. sRADDHĀ), (3) delight or satisfaction (P. pāmojja; S. prāmodya), (4) rapture or joy (P. pīti; S. PRĪTI), (5) tranquillity or repose (P. passaddhi; S. PRAsRABDHI), (6) mental ease or bliss (SUKHA), (7) concentration (SAMĀDHI), (8) knowledge and vision that accords with reality (P. yathābhutaNānadassana; S. YATHĀBHuTAJNĀNADARsANA), (9) disillusionment (P. nibbidā; S. NIRVEDA), (10) dispassion (P. virāga; S. VAIRĀGYA), (11) liberation (P. vimutti; S. VIMUKTI), and (12) knowledge of the destruction of the contaminants (P. āsavakkhayaNāna; S. āsravaksayajNāna; see ĀSRAVAKsAYA). The Kimatthiyasutta of the AnGUTTARANIKĀYA gives a slightly different version of the first links, replacing suffering and faith with (1) observance of precepts (P. kusalasīla; S. kusalasīla) and (2) freedom from remorse (P. avippatisāra; S. avipratisāra). ¶ Another denotation of pratītyasamutpāda is a more general one, the notion that everything comes into existence in dependence on something else, with such dependence including the dependence of an effect upon its cause, the dependence of a whole upon its parts, and the dependence of an object on the consciousness that designates it. This second meaning is especially associated with the MADHYAMAKA school of NĀGĀRJUNA, which sees a necessary relation between dependent origination and emptiness (suNYATĀ), arguing that because everything is dependently arisen, everything is empty of independence and intrinsic existence (SVABHĀVA). Dependent origination is thus central to Nāgārjuna's conception of the middle way: because everything is dependent, nothing is independent, thus avoiding the extreme of existence, but because everything is originated, nothing is utterly nonexistent, thus avoiding the extreme of nonexistence. In East Asia, and specifically the HUAYAN ZONG, this second interpretation of dependent origination is also recast as the unimpeded (wu'ai) "dependent origination of the DHARMADHĀTU" (FAJIE YUANQI), in which all things throughout the entire universe are conceived as being enmeshed in a multivalent web of interconnection and interdependency.

punyajNānasaMbhāra. (T. bsod nams dang ye shes kyi tshogs; C. fuzhi ziliang; J. fukuchi shiryo; K. pokchi charyang 福智資糧). In Sanskrit, "equipment" or "collection of merit and knowledge," a term that encompasses all the practices and deeds that a BODHISATTVA perfects along the path to buddhahood. It is said that a bodhisattva must amass both a collection of merit (PUnYA) and a collection of knowledge (JNĀNA) in order to achieve buddhahood; this is because merit will help to overcome the afflictions (KLEsA), while knowledge will help to counter ignorance (AVIDYĀ). MAHĀYĀNA exegetes explain that the collection of merit fructifies as the material body (RuPAKĀYA) of a buddha (which includes both the SAMBHOGAKĀYA and the NIRMĀnAKĀYA) and the collection of knowledge fructifies as the DHARMAKĀYA. As such, the collection of merit is associated with UPĀYA, or method, and the collection of knowledge is associated with PRAJNĀ, or wisdom. Mahāyāna scholiasts have also explored the question of the relationship between the accumulation of these two collections and the practice of the six perfections (PĀRAMITĀ). Among various opinions set forth, a common one states that practice of the first three perfections-of giving (DĀNA), morality (sĪLA), patience (KsĀNTI)-contributes to the collection of merit; the practice of the last two perfections-concentration (DHYĀNA) and wisdom (prajNā)-contributes to the collection of knowledge; and the perfection of effort (VĪRYA) contributes to both.

Quaestio: (Scholastic) A subdivision or chapter of some treatise. Later, the special form, imitating or actually reproducing a discussion, to which a thesis is proposed, then the arguments against it are listed, next the objections or argumenta contra are exposed, and the question is solved in the so-called corpus articuli, usually introduced by the standing phrase respondeo dicendum, finally the objections against the thesis and the response or solution are taken up one by one and answered. This is the quaestio disputata. The quaestio quodlibetalis stems from disputations in which all kind of problems were brought up and the leader had to arrange them somehow and to answer all of them. -- R.A.

quiddity ::: n. --> The essence, nature, or distinctive peculiarity, of a thing; that which answers the question, Quid est? or, What is it?
A trifling nicety; a cavil; a quibble.


Rāstrapālaparipṛcchā. (T. Yul 'khor skyong gis zhus pa; C. Huguo pusahui [jing]; J. Gokoku bosatsue[kyo]; K. Hoguk posal hoe [kyong] 護國菩薩會[經]). In Sanskrit, "The Questions of RĀstRAPĀLA," one of the earliest MAHĀYĀNA sutras; the terminus ad quem for its composition is the third century CE, when DHARMARAKsA (c. 233-310) translated the sutra into Chinese (c. 270 CE), probably following a manuscript from the GANDHĀRA region in the KHAROstHĪ script. (The extant Sanskrit recension is much later.) There are also two later Chinese translations, one made c. 585-600 by JNĀNAGUPTA and other c. 980 by DĀNAPĀLA. The Rastrapāla represents a strand of early MAHĀYĀNA (found also in such sutras as the KĀsYAPAPARIVARTA and the UGRAPARIPṚCCHĀ) that viewed the large urban monasteries as being ill-suited to serious spiritual cultivation because of their need for constant fund-raising from the laity and their excessive entanglements in local politics. The Rāstrapāla strand of early Mahāyāna instead dedicated itself to forest dwelling (see ARANNAVĀSI) away from the cities, like the "rhinoceros" (KHAdGAVIsĀnA), and advocated a return to the rigorous asceticism (S. DHuTAGUnA; see P. DHUTAnGA) that was thought to characterize the early SAMGHA. To the Rāstrapāla author(s), the Buddha's own infinitely long career as a bodhisattva was an exercise in self-sacrifice and physical endurance, which they in turn sought to emulate through their own asceticism. The physical perfection the Buddha achieved through this long training, as evidenced in his acquisition of the thirty-two major marks of the superman (MAHĀPURUsALAKsAnA), receives special attention in the sutra. This approach is in marked contrast to other early Mahāyāna sutras, such as the AstASĀHASRIKĀPRAJNĀPĀRAMITĀ, which were suspicious of the motives of forest dwellers and supportive of cenobitic monasticism in the towns and cities, where monks and nuns would be in a better position to serve the laity by preaching the dharma to them.

Ratnakīrti. (T. Dkon mchog grags pa). Eleventh-century YOGĀCĀRA logician and student of JNānasrīmitra at VIKRAMAsĪLA monastery. He is the author of ten extant treatises on logic, including the Apohasiddhi, or "Proof of Exclusion." The work deals with the topic of APOHA, the theory that words refer to concepts rather than to objects in the world and that these concepts are the exclusion of their opposite, i.e., that one's idea of a table, for example, is not that of a specific table but rather a generic image of everything that is "non-nontable," i.e., not not a table. Buddhist logicians considered the question of the negative and positive aspects of the meaning of words as well as their sequence; Ratnakīrti argued that they are simultaneous. The Ratnakīrtikalā, a commentary to the ABHISAMAYĀLAMKĀRA, is attributed to Ratnakīrti, but its author may be a different scholar of the same name.

Renunciation Not a painful obligation, but the result of a free choice; nor the giving up of an object of desire in favor of another object of desire. The question of advantage or disadvantage does not enter into it; these are delusions of the personal ego. The one who truly renounces abandons the acquisitiveness and desire for personal advantage which are the law of the lower nature, and follows the law of the higher nature, which is the law of love and harmony. The question as to whether he gains or loses is then relatively meaningless for him, for he has forgotten himself, because he has found his greater self.

Revata. (T. Nam gru; C. Lipoduo; J. Ribata; K. Ibada 離婆多). Sanskrit and Pāli proper name of an important ARHAT who was foremost among the Buddha's monk disciples in mastery of meditative absorption (DHYĀNA; P. JHĀNA). He is typically known as "doubting Revata" (KĀnKsĀ-REVATA; P. Kankhā-Revata), to distinguish him from several other Revatas who appear in the literature, because prior to his enlightenment he is said to have been troubled by doubt concerning what was permissible and what was not. According to the Pāli account, Revata was born into a wealthy family in the city of Sāvitthi (S. sRĀVASTĪ). One day he heard the Buddha preach in Kapilavatthu (S. KAPILAVASTU) and resolved to renounce the world and enter the order. He attained arhatship by relying on dhyāna, and his exceptional skill in these meditative states won him distinction. Revata had resolved to attain this distinction in a previous life as a brāhmana when, during the time of the buddha Padmottara, he heard the Buddha describe one of his disciples as preeminent in his attainment of dhyāna. In another famous story, the mother of Uttara had been reborn as a hungry ghost (S. PRETA, P. peta) and after fifty-five years of wandering, encountered Revata and begged him for relief. He relieved her suffering by making various offerings to the SAMGHA in her name. ¶ There was a later monk named Revata who played a major role at the second Buddhist council (SAMGĪTI; see COUNCIL, SECOND) held at VAIsĀLĪ. Some one hundred years after the death of the Buddha, the monk YAsAS was traveling in Vaisālī when he observed the monks there receiving alms in the form of gold and silver directly from the laity, in violation of the prohibition against monks' touching gold and silver. He also found that the monks had identified ten points in the VINAYA that were classified as violations but that they had determined were sufficiently minor to be ignored. Yasas challenged the monks on these practices, but when he refused to accept their bribes to keep quiet, they expelled him from the order. Yasas sought support of several respected monks in the west, including sĀnAKAVĀSĪN and Revata, and together they traveled to Vaisālī. Once there, Revata went to Sarvagāmin, the eldest monk of his era, who is said to have been a disciple of ĀNANDA, to question him about these ten points. At Revata's suggestion, a jury of eight monks was appointed to adjudicate, with four representatives selected from each party. Revata was selected as one of four from the party declaring the ten practices to be violations, and it was Revata who publically put the questions to Sarvagāmin. In each case, the senior monk said that the practice in question was a violation of the vinaya. Seven hundred monks then gathered to recite the vinaya. Those who did not accept the decision of the council held their own convocation, which they called the MAHĀSĀMGHIKA, or "Great Assembly." This event is sometimes said to have led to the first "great schism" within the mainstream Buddhist tradition, between the STHAVIRANIKĀYA, or Fraternity of the Elders, and the MahāsāMghika.

rhetorical question: A question, which does not expect an answer, usually asked for effect or comment. On occasion the speaker or author offers the answer to the question.

riddle: A word puzzle where something is described and then a question is asked. An audience would then have to decipher and guess what the speaker is referring to. The answer to the question is usually an object, person or idea. Riddles have been popular in all cultures, during all ages.

RTFS ::: (jargon) 1. Read The Fucking Source. Variant form of RTFM, used when the problem at hand is not necessarily obvious and not answerable from the manuals - directed at the person asking the question, but rather at the people who failed to provide adequate documentation.2. Read The Fucking Standard; this oath can only be used when the problem area (e.g. a language or operating system interface) has actually been codified in a deficient, the deprecation inherent in this term may be directed as much against the standard as against the person who ought to read it.[Jargon File]

RTFS "jargon" 1. Read The Fucking Source. Variant form of {RTFM}, used when the problem at hand is not necessarily obvious and not answerable from the manuals - or the manuals are not yet written and maybe never will be. For even trickier situations, see {RTFB}. Unlike RTFM, the anger inherent in RTFS is not usually directed at the person asking the question, but rather at the people who failed to provide adequate documentation. 2. Read The Fucking Standard; this oath can only be used when the problem area (e.g. a language or operating system interface) has actually been codified in a ratified standards document. The existence of these standards documents (and the technically inappropriate but politically mandated compromises that they inevitably contain, and the impenetrable {legalese} in which they are invariably written, and the unbelievably tedious bureaucratic process by which they are produced) can be unnerving to hackers, who are used to a certain amount of ambiguity in the specifications of the systems they use. (Hackers feel that such ambiguities are acceptable as long as the {Right Thing} to do is obvious to any thinking observer; sadly, this casual attitude toward specifications becomes unworkable when a system becomes popular in the {Real World}.) Since a hacker is likely to feel that a standards document is both unnecessary and technically deficient, the deprecation inherent in this term may be directed as much against the standard as against the person who ought to read it. [{Jargon File}]

safe A safe program analysis is one which will not reach invalid conclusions about the behaviour of the program. This may involve making safe approximations to properties of parts of the program. A safe approximation is one which gives less information. For example, strictness analysis aims to answer the question "will this function evaluate its argument"?. The two possible results are "definitely" and "don't know". A safe approximation for "definitely" is "don't know". The two possible results correspond to the two sets: "the set of all functions which evaluate their argument" and "all functions". A set can be safely approximated by another which contains it.

safe ::: A safe program analysis is one which will not reach invalid conclusions about the behaviour of the program. This may involve making safe approximations to properties of parts of the program. A safe approximation is one which gives less information.For example, strictness analysis aims to answer the question will this function evaluate its argument?. The two possible results are definitely and don't their argument and all functions. A set can be safely approximated by another which contains it.

Sajip. (四集). In Korean, "Fourfold Collection," a compilation of three Chinese CHAN and one Korean SoN texts that has been used in Korean Buddhist seminaries (kangwon) since at least the eighteenth century as the core of the monastic curriculum. The four books in the collection provide monks and nuns with, first, a systematic overview of mature Korean Buddhist thought and soteriology, focusing on the accommodation between Buddhist doctrinal study (KYO)-specifically HUAYAN (K. Hwaom) thought-and CHAN (Son) meditation practice and different schemata of awakening (C. WU; K. o) and cultivation (C. xiu; K. su); and second, extensive grounding in the theory and mode of practice of "questioning meditation" (K. kanhwa Son; C. KANHUA CHAN), the predominant form of meditative practice in Korea since the middle of the Koryo dynasty. The books of the "Fourfold Collection" are, in their traditional order: (1) The "Letters of Dahui" (C. DAHUI PUJUE CHANSHI SHU, better known in Korea by its abbreviated title Sojang, C. SHUZHUANG), a collection of the correspondence between the Chinese LINJI master DAHUI ZONGGAO (1089-1163) and various of his lay and ordained students, which describe the specifics of kanhua Chan meditation; (2) The "Chan Prolegomenon" (CHANYUAN ZHUQUANJI DUXU, known in Korea by its abbreviated title of TOSo), by GUIFENG ZONGMI (780-841), which provides an overarching hermeneutical framework-drawing on a series of polarities such as sudden and gradual, emptiness and self-nature, true and provisional-through which to understand the relationships among the teachings of representative traditions of Chan and the various doctrinal traditions, leading to a vision of Buddhism that reconciles the scholastic schools and the Chan schools; (3) The "Essentials of Chan" (GAOFENG HESHANG CHANYAO, typically known in Korea as the SoNYO), by GAOFENG YUANMIAO (1238-1295), which Koreans have considered one of the clearest expositions of kanhwa Son in all of Son literature and use as a primer on the technique; (4) The "Excerpts from the 'Dharma Collection and Special Practice Record' with Personal Notes" (PoPCHIP PYoRHAENGNOK CHoRYO PYoNGIP SAGI, usually known by its abbreviated title CHoRYO) by POJO CHINUL (1158-1210), which offers an exhaustive examination of the question of whether enlightenment is achieved via a sudden or gradual process of soteriological development, advocating as the optimal stratagem the approach of sudden awakening followed by gradual cultivation (K. tono chomsu; C. DUNWU JIANXIU), and first introducing to Korea the kanhwa Son technique; through this examination, Chinul specifically correlates the path as described in the doctrinal teachings of Buddhism (Kyo) with the practice of Son, an approach that subsequently becomes emblematic of Korean Buddhism. The four books of the Sajip are thus intended to provide monks and nuns with substantial grounding in the theory and practice of kanhwa Son prior to their beginning intensive training in the meditation hall (Sonbang).

sākyamuni. (P. Sakkamuni; T. Shākya thub pa; C. Shijiamouni; J. Shakamuni; K. Sokkamoni 釋迦牟尼). In Sanskrit, "Sage of the sĀKYA Clan," one of the most common epithets of GAUTAMA Buddha, especially in the MAHĀYĀNA traditions, where the name sĀKYAMUNI is used to distinguish the historical buddha from the myriad other buddhas who appear in the SuTRAs. The sākyas were a tribe in northern India into which was born SIDDHĀRTHA GAUTAMA, the man who would become the historical buddha. According to the texts, the sākya clan was made up of KsATRIYAs, warriors or political administrators in the Indian caste system. The sākya clan flourished in the foothills of the Himālayas, near the border between present-day Nepal and India. Following the tradition's own model, which did not seek to provide a single and seamless biography of Gautama or sākyamuni until centuries after his death, this dictionary narrates the events of the life of the Buddha in separate entries about his previous lives, his teachings, his disciples, and the places he visited over the course of his forty-five years of preaching the dharma. In India, accounts of events in the life of the Buddha first appeared in VINAYA materials, such as the Pāli MAHĀVAGGA or the LOKOTTARAVĀDA school's MAHĀVASTU. Among the Pāli SUTTAs, one of the most detailed accounts of the Buddha's quest for enlightenment occurs in the ARIYAPARIYESANĀSUTTA. It is noteworthy that many of the most familiar events in the Buddha's life are absent in some of the early accounts: the miraculous conception and birth; the death of his mother, Queen MĀYĀ; his sheltered youth; the four chariot rides outside the palace where he beholds the four portents (CATURNIMITTA); his departure from the palace; and his abandonment of his wife, YAsODHARĀ, and his newborn son, RĀHULA. Those stories appear much later, in works like AsVAGHOsA's beloved verse narrative, the BUDDHACARITA, from the second century CE; the SARVĀSTIVĀDA school's third- or fourth-century CE LALITAVISTARA; and the NIDĀNAKATHĀ, the first biography of the Buddha in Pāli, attributed to BUDDHAGHOSA in the fifth century CE, some eight centuries after the Buddha's passing. Even in that later biography, however, the "life of the Buddha" ends with ANĀTHAPIndADA's gift of JETAVANA grove to the Buddha, twenty years after the Buddha's enlightenment and twenty-five years before his death. Other biographical accounts end even earlier, with the conversion of sĀRIPUTRA and MAHĀMAUDGALYĀYANA. Indeed, Indian Buddhist literature devotes more attention to the lives of previous buddhas and to the former lives (JĀTAKA) of Gautama or sākyamuni than they do to biographies of his final lifetime (when biography is taken to refer to a chronological account from birth to death). And even there, the tradition takes pains to demonstrate the consistency of the events of his life with those of previous buddhas; in fact, all buddhas are said to perform the same eight or twelve deeds (see BAXIANG; TWELVE DEEDS OF A BUDDHA). The momentous events of his birth, renunciation, enlightenment under the BODHI TREE, and first turning of the wheel of the dharma (DHARMACAKRAPRAVARTANA) are described in detail in a range of works, and particular attention is given to his death, in both the Pāli MAHĀPARINIBBANASUTTA and the Sanskrit MAHĀPARINIRVĀnASuTRA. And all traditions, whether MAINSTREAM BUDDHIST SCHOOLS or the Mahāyāna, are deeply concerned with the question of the location of the Buddha after his passage into PARINIRVĀnA.

samānapratibhāsadharmin. (T. chos can mthun snang). In Sanskrit, lit. "subject that appears the same" or "commonly appearing subject," a term in Buddhist logic, particularly important in Tibetan Buddhism. This term refers to the common basis (T. gzhi mthun) that must be present in order for a reasonable and constructive debate to occur. In other words, if adherents of two different doctrinal systems try to debate, but employ only terms and ideas that are unique to their own systems, then no position can be effectively proven or refuted. Furthermore, the participants in a debate must have a common understanding of the subject that is being debated and a shared understanding of what constitutes a logical example. This term is also understood to mean that the participants in a debate must understand the scripture on which the debate is based. Some Buddhist philosophers, such as Jayānanda, refuted the notion that debate or inference (ANUMĀNA) was in any way constructive on the following general grounds: to the enlightened mind, all phenomena are devoid of substance or definition and therefore no phenomenon can serve as a samānapratibhāsadharmin. This is a central issue in MADHYAMAKA, where the proponent of emptiness (suNYATĀ) rejects the notion of anything that possesses its own nature (SVABHĀVA). This raises the question of whether there is a commonly appearing subject in a debate between a Madhyamaka and non-Madhyamaka; if there is, to what degree is the appearance "common"; and how does the Madhyamaka present his position under such circumstances.

Same and Other: One of the "persistent problems" of philosophy which goes back at least to Parmenides and Heraclitus (q.v.). In its most general form it raises the question: Is reality explicable in terms of one principle, ultimately the same in all things (monism), or is reality ultimately heterogeneous, requiring a plurality of first principles (pluralism)? Plato really developed the problem (in the Sophist, Parmenides and Timaeus) by suggesting that both sameness and otherness are required for a complete explanation of things. It is closely related to the problems of One and Many, Identity and Difference, of Universal and Individual in Mediaeval Scholasticism. With Hegel and Fichte the problem becomes fused with that of Spirit and Matter, or of Self and Not-self. -- V.J.B.

saMgha. (P. sangha; T. dge 'dun; C. sengqie; J. sogya; K. sŭngga 僧伽). A BUDDHIST HYBRID SANSKRIT term, generally translated as "community" or "order," it is the term most commonly used to refer to the order of Buddhist monks and nuns. (The classical Sanskrit and Pāli of this term is sangha, a form often seen in Western writings on Buddhism; this dictionary uses saMgha as the generic and nonsectarian Buddhist Hybrid Sanskrit form.) The term literally means "that which is struck together well," suggesting something that is solid and not easily broken apart. In ancient India, the term originally meant a "guild," and the different offices in the saMgha were guild terms: e.g., ĀCĀRYA, which originally meant a "guild master," was adopted in Buddhism to refer to a teacher or preceptor of neophytes to the monastic community. The Buddhist saMgha began with the ordination of the first monks, the "group of five" (PANCAVARGIKA) to whom the Buddha delivered his first sermon, when he turned the wheel of the dharma (DHARMACAKRAPRAVARTANA) at SĀRNĀTH. At that time, there was no formal ordination ceremony; the Buddha simply used the EHIBHIKsUKĀ formula, lit. "Come, monk," to welcome someone who had joined the order. The order grew as rival teachers were converted, bringing their disciples with them. Eventually, a more formal ritual of ordination (UPASAMPADĀ) was developed. In addition, as circumstances warranted, the Buddha slowly began making rules to organize the daily life of the community as a whole and its individual members (see VINAYA). Although it seems that in the early years, the Buddha and his followers wandered without fixed dwellings, donors eventually provided places for them to spend the rainy season (see VARsĀ) and the shelters there evolved into monasteries (VIHĀRA). A saMgha came to be defined as a group of monks who lived within a particular geographical boundary (SĪMĀ) and who gathered fortnightly (see UPOsADHA) to recite the monastic code (PRĀTIMOKsA). That group had to consist of at least ten monks in a central region and five monks in more remote regions. In the centuries after the passing of the Buddha, variations developed over what constituted this code, leading to the formation of "fraternities" or NIKĀYAs; the tradition typically recognizes eighteen such groups as belonging to the MAINSTEAM BUDDHIST SCHOOLS, but there were clearly more. ¶ There is much discussion in Buddhist literature on the question of what constitutes the saMgha, especially the saMgha that is the third of the three jewels (RATNATRAYA), to which Buddhists go for refuge (sARAnA). One of the oldest categories is the eightfold saMgha, composed only of those who have reached a certain level of spiritual attainment. The eight are four groups of two, in each case one who is approaching and one who has attained one of the four ranks of stream-enterer, or SROTAĀPANNA; once-returner, or SAKṚDĀGĀMIN; nonreturner, or ANĀGĀMIN; and worthy one, or ARHAT. This is the saMgha of the saMgha jewel, and is sometimes referred to as the ĀRYASAMGHA, or "noble saMgha." A later and more elaborate category expanded this group of eight to a group of twenty, called the VIMsATIPRABHEDASAMGHA, or "twenty-member saMgha," based on their different faculties (INDRIYA) and the ways in which they reach NIRVĀnA; this subdivision appears especially in MAHĀYĀNA works, particularly in the PRAJNĀPĀRAMITĀ literature. Whether eight or twenty, it is this group of noble persons (ĀRYAPUDGALA) who are described as worthy of gifts (daksinīyapudgala). Those noble persons who are also ordained are sometimes referred to as the "ultimate saMgha" (PARAMĀRTHASAMGHA) as distinguished from the "conventional saMgha" (SAMVṚTISAMGHA), which is composed of the ordained monks and nuns who are still ordinary persons (PṚTHAGJANA). In a still broader sense, the term is sometimes used for a fourfold group, composed of monks (BHIKsU), nuns (BHIKsUnĪ), lay male disciples (UPĀSAKA), and lay female disciples (UPĀSIKĀ). However, this fourfold group is more commonly called PARIsAD ("followers" or "congregation"), suggesting that the term saMgha is more properly used to refer to the ordained community. In common parlance, however, especially in the West, saMgha has come to connote any community of Buddhists, whether monastic or lay, or a combination of the two. In the long history of Buddhism, however, the presence or absence of the Buddhist dispensation (sĀSANA) has traditionally been measured by the presence or absence of ordained monks who virtuously maintain their precepts. In the history of many Buddhist lands, the establishment of Buddhism is marked by the founding of the first monastery and the ordination of the first monks into the saMgha. See also SAMGHABHEDA; SAMMUTISAnGHA; ĀRYAPUDGALA; SŬNGT'ONG; SAnGHARĀJA.

saMvṛti. (P. sammuti; T. kun rdzob; C. shisu/su; J. sezoku/zoku; K. sesok/sok 世俗/俗). In Sanskrit, "conventional" or "relative"; a term used to designate the phenomena, concepts, and understanding associated with unenlightened, ordinary beings (PṚTHAGJANA). SaMvṛti is akin to the Sanskrit term LAUKIKA (mundane), in that both are used to indicate worldly things or unenlightened views, and is typically contrasted with PARAMĀRTHA, meaning "ultimate" or "absolute." In Sanskrit the term carries the connotation of "covering, concealing," implying that the independent reality apparently possessed by ordinary phenomena may seem vivid and convincing, but is in fact ultimately illusory and unreal. Much analysis and debate has occurred within the various philosophical schools regarding the questions of if, how, and in what way saMvṛti or conventional phenomena exist. For example, in his PRASANNAPADĀ, the seventh-century scholar CANDRAKĪRTI lists the following three characteristics of saMvṛti. First, they conceal reality (avacchādana). Second, they are mutually dependent (anyonyasamāsraya), meaning that saMvṛti phenomena are dependent on causes and conditions. Finally, they are concerned with worldly activities or speech (lokavyavahāra). Buddhas and BODHISATTVAs use their understanding of conventional reality to help them convey the DHARMA to ordinary beings and lead them away from suffering. See also SAMVṚTISATYA.

sāriputra. (P. Sāriputta; T. Shā ri bu; C. Shelifu; J. Sharihotsu; K. Saribul 舍利弗). In Sanskrit, "Son of sārī"; the first of two chief disciples of the Buddha, along with MAHĀMAUDGALYĀYANA. sāriputra's father was a wealthy brāhmana named Tisya (and sāriputra is sometimes called Upatisya, after his father) and his mother was named sārī or sārikā, because she had eyes like a sārika bird. sārī was the most intelligent woman in MAGADHA; she is also known as sāradvatī, so sāriputra is sometimes referred to as sāradvatīputra. sāriputra was born in Nālaka near RĀJAGṚHA. He had three younger brothers and three sisters, all of whom would eventually join the SAMGHA and become ARHATs. sāriputra and Mahāmaudgalyāyana were friends from childhood. Once, while attending a performance, both became overwhelmed with a sense of the vanity of all impermanent things and resolved to renounce the world together. They first became disciples of the agnostic SANJAYA VAIRĀtĪPUTRA, although they later took their leave of him and wandered through India in search of the truth. Finding no solution, they parted company, promising one another that whichever one should succeed in finding the truth would inform the other. It was then that sāriputra met the Buddha's disciple, AsVAJIT, one of the Buddha's first five disciples (PANCAVARGIKA) and already an arhat. sāriputra was impressed with Asvajit's countenance and demeanor and asked whether he was a master or a disciple. When he replied that he was a disciple, sāriputra asked him what his teacher taught. Asvajit said that he was new to the teachings and could only provide a summary, but then uttered one of the most famous statements in the history of Buddhism, "Of those phenomena produced through causes, the TATHĀGATA has proclaimed their causes (HETU) and also their cessation (NIRODHA). Thus has spoken the great renunciant." (See YE DHARMĀ s.v.). Hearing these words, sāriputra immediately became a stream-enterer (SROTAĀPANNA) and asked where he could find this teacher. In keeping with their earlier compact, he repeated the stanza to his friend Mahāmaudgalyāyana, who also immediately became a streamenterer. The two friends resolved to take ordination as disciples of the Buddha and, together with five hundred disciples of their former teacher SaNjaya, proceeded to the VEnUVANAVIHĀRA, where the Buddha was in residence. The Buddha ordained the entire group with the EHIBHIKsUKĀ ("Come, monks") formula, whereupon all except sāriputra and Mahāmaudgalyāyana became arhats. Mahāmaudgalyāyana was to attain arhatship seven days after his ordination, while sāriputra reached the goal after a fortnight upon hearing the Buddha preach the Vedanāpariggahasutta (the Sanskrit recension is entitled the Dīrghanakhaparivrājakaparipṛcchā). The Buddha declared sāriputra and Mahāmaudgalyāyana his chief disciples the day they were ordained, giving as his reason the fact that both had exerted themselves in religious practice for countless previous lives. sāriputra was declared chief among the Buddha's disciples in wisdom, while Mahāmaudgalyāyana was chief in mastery of supranormal powers (ṚDDHI). sāriputra was recognized as second only to the Buddha in his knowledge of the dharma. The Buddha praised sāriputra as an able teacher, calling him his dharmasenāpati, "dharma general" and often assigned topics for him to preach. Two of his most famous discourses were the DASUTTARASUTTA and the SAnGĪTISUTTA, which the Buddha asked him to preach on his behalf. Sāriputra was meticulous in his observance of the VINAYA, and was quick both to admonish monks in need of guidance and to praise them for their accomplishments. He was sought out by others to explicate points of doctrine and it was he who is said to have revealed the ABHIDHARMA to the human world after the Buddha taught it to his mother, who had been reborn in the TRĀYASTRIMsA heaven; when the Buddha returned to earth each day to collect alms, he would repeat to sāriputra what he had taught to the divinities in heaven. sāriputra died several months before the Buddha. Realizing that he had only seven days to live, he resolved to return to his native village and convert his mother; with this accomplished, he passed away. His body was cremated and his relics were eventually enshrined in a STuPA at NĀLANDĀ. sāriputra appears in many JĀTAKA stories as a companion of the Buddha, sometimes in human form, sometimes in animal form, and sometimes with one of them a human and the other an animal. sāriputra also plays a major role in the MAHĀYĀNA sutras, where he is a common interlocutor of the Buddha and of the chief BODHISATTVAs. Sometimes he is portrayed as a dignified arhat, elsewhere he is made the fool, as in the VIMALAKĪRTINIRDEsA when a goddess turns him into a woman, much to his dismay. In either case, the point is that the wisest of the Buddha's arhat disciples, the master of the abhidharma, does not know the sublime teachings of the Mahāyāna and must have them explained to him. The implication is that the teachings of the Mahāyāna sutras are therefore more profound than anything found in the canons of the MAINSTREAM BUDDHIST SCHOOLS. In the PRAJNĀPĀRAMITĀHṚDAYA ("Heart Sutra"), it is sāriputra who asks AVALOKITEsVARA how to practice the perfection of wisdom, and even then he must be empowered to ask the question by the Buddha. In the SADDHARMAPUndARĪKASuTRA, it is sāriputra's question that prompts the Buddha to set forth the parable of the burning house. The Buddha predicts that in the future, sāriputra will become the buddha Padmaprabha.

Self-love: The term may be used to denote self-complacency or self-admiration (see Spinoza, Ethics, Book III, Prop. 55, note), but in ethical discussion it usually designates concern for one's own individual interest, advantage, or happiness. Taking the term in this latter sense philosophers have debated the question whether or not all of our actions, approvals, etc., are motivated entirely by self-love. Hobbes holds that they are. Spinoza, similarity, holds that the endeavor to conserve oneself is the basis of all of one's actions and virtues. Shaftesbury, Hutcheson, Butler, and Hume, in opposition to Hobbes, argued that benevolence or sympathy and the moral sense or conscience are springs of action which are not reducible to self-love. Butler also pointed out that self-love itself presupposes the existence of certain primary desires, such as hunger, with whose satisfaction it is concerned, and which therefore cannot be subsumed under it. See Egoism. -- W.K.F.

Sign-Language: A system of signs established either traditionally (primitive tribes) or technically (deaf-mutes) for the purpose of communicating concepts or sentences, rather than letters or sounds or words as in signalling The question of the priority of vocal and gesture speech is much debated, but there is no doubt that primitive peoples used signs for communicating intentions and expressing their needs, especially when dealing with tribes with a different tongue. This is almost a psychological reflex, as it may be noted in the elementary improvised mimic of travellers among people they do not understand, and also in the vivid gestures accompanying the utterances of even civilized people like those of the Mediternnean shores. Sign-languages have a psychological, sociological and ethnological importance, as they may reveal the fundamental trains of thought, the sociological status, the race peculiarities, the geographical segregation, and even the beliefs and rituals of those who use them. Their study would also give material for various syntactical, semantical and logical problems.

Solomon, King of Israel and Judah (Hebrew) Shĕlomoh [from shālōm prosperous cf Arab zuleima, Greek Salomon Latin solomo, genitive solomonis, French Salomon] Peace, prosperity; according to orthodox Biblical chronology, he lived 993-953 BC, the youngest son of David whom he succeeded through the influence of his mother Bathsheba and the prophet Nathan. Throughout the East, especially in Arabia and thence in Europe, there are many legends of his wisdom and magical powers, and notably with regard to his seal, the six-pointed star or double interlaced equilateral triangles (Solomon’s seal); his meeting with the Queen of Sheba and his answering of the questions and riddles propounded by her and others; and his judgments. Solomon is said to have gotten “his secret learning from India through Hiram, the king of Ophir, and perhaps Sheba” (IU 1:135, 136n).

srenika heresy. (C. Xianni waidao, J. Senni gedo, K. Sonni oedo 先尼外道). A heresy that originated with srenika VATSAGOTRA, an ascetic wanderer (PARIVRĀJAKA) and contemporary of GAUTAMA Buddha, who claimed that the impermanent physical body was simply a temporary vessel for a permanent self (ĀTMAN); also known as the Senika heresy. In the Aggi-Vacchagottasutta ("Discourse to Vatsagotra on the [Simile of] Fire"), the seventy-second sutta in the Pāli MAJJHIMANIKĀYA, Vacchagotta (the Pāli equivalent of Vatsagotra) has a celebrated exchange with the Buddha concerning ten "indeterminate questions" (AVYĀKṚTA)-i.e., whether the world is eternal or not eternal, infinite or finite, what is the state of the TATHĀGATA after death, etc. The Buddha refuses to respond to any of the questions, since an answer would entangle him in an indefensible philosophical position. Instead, to convey some semblance of the state of the tathāgata after death, the Buddha uses the simile of extinguishing of fire: just as, after a fire has been extinguished, it would be inappropriate to say that it has gone anywhere, so after the tathāgata has extinguished each of the five aggregates (SKANDHA), they cannot be said to have gone anywhere. At the conclusion of the discourse, Vatsagotra accepts the Buddha as his teacher. (The Ānandasutta of the SAMYUTTANIKĀYA explains that the Buddha kept silent in response to Vatsagotra's questions about the nature of the self in order to prevent him from falling into the extremes of either sĀsVATAVĀDA, "eternalism," or UCCHEDAVĀDA, "annihilationism.") The DAZHIDU LUN (*MahāprajNāpāramitāsāstra) identifies the Vacchagotta of the Pāli suttas with srenika Vatsagotra, the namesake of what in MAHĀYĀNA sources is termed the srenika heresy. The locus classicus for this heresy appears in the MAHĀPARINIRVĀnASuTRA. There, when srenika raises the question about whether there is a self or not, the Buddha keeps silent, so srenika himself offers a fire simile, but with a radically different interpretation from what is found in the Aggi-Vacchagottasutta. He instead compares the physical body and the self to a house and its owner: even though the house may burn down in a fire, the owner is safe outside the house; thus, the body and its constituents (skandha) may be impermanent and subject to dissolution, but not the eternal self. The srenika heresy is a frequent topic in the CHAN literature of East Asia. NANYANG HUIZHONG (675?-775), a successor of the sixth patriarch (LIUZU) HUINENG (638-713), is said to have criticized the "mind itself is buddha" (zixin shi fo) teaching of MAZU DAOYI (709-788) and other HONGZHOU ZONG teachers as being akin to the srenika heresy. The Japanese SoToSHu ZEN master DoGEN KIGEN (1200-1253), in his BENDoWA and SHoBoGENZo, criticizes as equivalent to the srenika heresy the view that the mind-nature is eternal (shinsho joju) even though the body perishes. There is much scholarly debate about whether Dogen's criticism was directed at the "original enlightenment" (HONGAKU; cf. BENJUE) thought of the medieval TENDAISHu, or against the teachings of his rival Zen school, the DARUMASHu, whose similar declarations that the mind is already enlightened and that practice was not necessary opened it to charges of antinomianism.

statable ::: a. --> That can be stated; as, a statablegrievance; the question at issue is statable.

stavakāya. (T. bstod tshogs). In Sanskrit, "collection of hymns," or "corpus of hymns"; the devotional works attributed to NĀGĀRJUNA. There are traditionally four works in this group, known collectively as the CATUḤSTAVA. They are the LOKĀTĪTASTAVA, the NIRAUPAMYASTAVA, the ACINTYASTAVA, and the PARAMĀRTHASTAVA, although a number of other important hymns, including the DHARMADHĀTUSTAVA, are also ascribed to Nāgārjuna. This group of texts is often referred to in connection with YUKTIKĀYA, the "corpus of reasoning" or "collection of reasoning," a term used to refer collectively to six works that traditionally constitute NĀGĀRJUNA's philosophical oeuvre. Those six works are the MuLAMADHYAMAKAKĀRIKĀ, the YUKTIsAstIKĀ, the suNYATĀSAPTATI, the VIGRAHAVYĀVARTANĪ, the VAIDALYASuTRANĀMA, and the RATNĀVALĪ. In some versions, there are only five works in this corpus, with the Ratnāvalī eliminated. These two collections of Nāgārjuna's works figure prominently in the "self-emptiness, other-emptiness" (RANG STONG GZHAN STONG) debate in Tibetan Buddhism, where the parties disagree on the question of which corpus represents Nāgārjuna's definitive view. The proponents of the rang stong, or "self-empty" position, see a consistent philosophical view between the two collections, whereas the proponents of gzhan stong, or "other-emptiness," find a more substantialist position in the corpus of hymns and regard this as Nāgārjuna's true position.

St. Thomas was a teacher and a writer for some twenty years (1254-1273). Among his works are: Scriptum in IV Libros Sententiarum (1254-1256), Summa Contra Gentiles (c. 1260), Summa Theologica (1265-1272); commentaries on Boethius. (De Trinitate, c. 1257-1258), on Dionysius the Pseudo-Areopagite (De Divinis Nominibus, c. 1261), on the anonymous and important Liber de Causis (1268), and especially on Aristotle's works (1261-1272), Physics, Metaphysics, Nicomachean Ethics, Politics, On the Soul, Posterior Analytics, On Interpretation, On the Heavens, On Generation and Corruption; Quaestiones Disputatae, which includes questions on such large subjects as De Veritate (1256-1259); De Potentia (1259-1263); De Malo (1263-1268); De Spiritualibus Creaturis, De Anima (1269-1270); small treatises or Opuscula, among which especially noteworthy are the De Ente et Essentia (1256); De Aeternitate Mundi (1270), De Unitate Intellecus (1270), De Substantiis Separatis (1272). While it is extremely difficult to grasp in its entirety the personality behind this complex theological and philosophical activity, some points are quite clear and beyond dispute. During the first five years of his activity as a thinker and a teacher, St. Thomas seems to have formulated his most fundamental ideas in their definite form, to have clarified his historical conceptions of Greek and Arabian philosophers, and to have made more precise and even corrected his doctrinal positions, (cf., e.g., the change on the question of creation between In II Sent., d.l, q.l, a.3, and the later De Potentia, q. III, a.4). This is natural enough, though we cannot pretend to explain why he should have come to think as he did. The more he grew, and that very rapidly, towards maturity, the more his thought became inextricably involved in the defense of Aristotle (beginning with c. 1260), his texts and his ideas, against the Averroists, who were then beginning to become prominent in the faculty of arts at the University of Paris; against the traditional Augustinianism of a man like St. Bonaventure; as well as against that more subtle Augustinianism which could breathe some of the spirit of Augustine, speak the language of Aristotle, but expound, with increasing faithfulness and therefore more imminent disaster, Christian ideas through the Neoplatonic techniques of Avicenna. This last group includes such different thinkers as St. Albert the Great, Henry of Ghent, the many disciples of St. Bonaventure, including, some think, Duns Scotus himself, and Meister Eckhart of Hochheim.

sunyatā. (T. stong pa nyid; C. kong; J. ku; K. kong 空). In Sanskrit, "emptiness"; the term has a number of denotations, but is most commonly associated with the perfection of wisdom (PRAJNĀPĀRAMITĀ) sutras and the MADHYAMAKA school of Mahāyāna philosophy. In its earlier usage, "emptiness" (as sunya) is the third of the four aspects of the truth of suffering (DUḤKHASATYA), the first of the FOUR NOBLE TRUTHS: viz., the aggregates (SKANDHA) are (1) impermanent, (2) associated with the contaminants, (3) empty of cleanliness, and (4) nonself. There are a number of explanations of emptiness in this early usage, but most suggest the absence of cleanliness or attractiveness in the body that would lead to grasping at the body as "mine" (S. ātmīya, mama). This misapprehension is counteracted by the application of mindfulness with regard to the body (KĀYĀNUPAsYANĀ), which demonstrates the absence or emptiness of an independent, perduring soul (ĀTMAN) inherent in the skandhas. In its developed usage in the Madhyamaka school, as set forth by NĀGĀRJUNA and his commentators, emptiness becomes an application of the classical doctrine of no-self (ANĀTMAN) beyond the person (PUDGALA) and the skandhas to subsume all phenomena (DHARMA) in the universe. Emptiness is the lack or absence of intrinsic nature (SVABHĀVA) in any and all phenomena, the final nature of all things (DHARMATĀ), and the ultimate truth (PARAMĀRTHASATYA). Despite its various interpretations among the various Madhyamaka authors, emptiness is clearly neither nothingness nor the absence of existence, but rather the absence of a falsely imagined type of existence, identified as svabhāva. Because all phenomena are dependently arisen, they lack, or are empty of, an intrinsic nature characterized by independence and autonomy. Nāgārjuna thus equates sunyatā and the notion of conditionality (PRATĪTYASAMUTPĀDA). The YOGĀCĀRA school introduces the concept of the "three natures" (TRISVABHĀVA) to give individual meanings to the lack of intrinsic existence (NIḤSVABHĀVA) in the imaginary nature (PARIKALPITASVABHĀVA), the dependent nature (PARATANTRASVABHĀVA), and the consummate nature (PARINIsPANNASVABHĀVA). Parinispanna in this Yogācāra interpretation is emptiness in the sense of the absence of a difference of entity between object and subject; it is the emptiness of the parikalpitasvabhāva or imagined nature in a paratantra or dependent nature. In Tibet, the question of the true meaning of emptiness led to the RANG STONG GZHAN STONG debate.

superprogrammer A prolific programmer; one who can code exceedingly well and quickly. Not all hackers are superprogrammers, but many are. Productivity can vary from one programmer to another by three orders of magnitude. For example, one programmer might be able to write an average of three lines of working code in one day, while another, with the proper tools, might be able to write 3,000. This range is astonishing; it is matched in very few other areas of human endeavour. The term "superprogrammer" is more commonly used within such places as IBM than in the hacker community. It tends to stress naive measures of productivity and to underweight creativity, ingenuity, and getting the job *done* - and to sidestep the question of whether the 3,000 lines of code do more or less useful work than three lines that do the {Right Thing}. Hackers tend to prefer the terms {hacker} and {wizard}. [{Jargon File}]

tathāgatagarbha. (T. de bzhin gshegs pa'i snying po; C. rulaizang; J. nyoraizo; K. yoraejang 如來藏). In Sanskrit, variously translated as "womb of the TATHĀGATAs," "matrix of the tathāgatas," "embryo of the tathāgatas," "essence of the tathāgatas"; the term probably means "containing a tathāgatha." It is more imprecisely interpreted as the "buddha-nature," viz., the potential to achieve buddhahood that, according to some MAHĀYĀNA schools, is inherent in all sentient beings. The tathāgatagarbha is the topic of several important Mahāyāna sutras, including the TATHĀGATAGARBHASuTRA (with its famous nine similes about the state), the sRĪMĀLĀDEVĪSIMHANĀDASuTRA, the MAHĀPARINIRVĀnASuTRA, and the LAnKĀVATĀRASuTRA (where it is identified with the ĀLAYAVIJNĀNA), as well as the important Indian sĀSTRA, the RATNAGOTRAVIBHĀGA (also known as the Uttaratantra), with a commentary by ASAnGA. The concept is also central to such East Asian apocryphal scriptures as the DASHENG QIXIN LUN and the KŬMGANG SAMMAE KYoNG. The concept of tathāgatagarbha seems to have evolved from a relatively straightforward inspiration that all beings are capable of achieving buddhahood to a more complex doctrine of an almost genetic determination that all beings would eventually become buddhas; the Lankāvatāra goes so far as to describe the tathāgatagarbha itself as possessing the thirty-two marks of a superman (MAHĀPURUsALAKsAnA). Tathāgatagarbha thought seeks to answer the question of why ignorant beings are able to become enlightened by suggesting that this capacity is something innate in the minds of all sentient beings, which has become concealed by adventitious afflictions (ĀGANTUKAKLEsA) that are extrinsic to the mind. "Concealment" (S. saMdhi/abhisaMdhi; C. yinfu) here suggests that the tathāgatagarbha by the presence of the afflictions; or, second, it is an active agent of liberation, which secrets itself away inside the minds of sentient beings so as to inspire them toward enlightenment. The former passive sense is more common in Indian materials; the latter sense of tathāgatagarbha as an active soteriological potency is more typical of East Asian presentations of the concept. Tathāgatagarbha thought could thus claim that enlightenment need involve nothing more rigorous than simply relinquishing the mistaken notion that one is deluded and accepting the fact of one's inherent enlightenment (see also BENJUE; HONGAKU). The notion of tathāgatagarbha was a topic of extensive commentary and debate in India, Tibet, and East Asia. It was not the case, for example, that all Mahāyāna exegetes asserted that all sentient beings possess the tathāgatagarbha and thus the capacity for enlightenment; indeed, the FAXIANG ZONG, an East Asian strand of YOGĀCĀRA, famously asserted that some beings could so completely lose all aspiration for enlightenment that they would become "incorrigible" (ICCHANTIKA) and thus be forever incapable of liberation. There was also substantial debate as to the precise nature of the tathāgathagarbha, especially because some of its descriptions made it seem similar to the notion of a perduring self (ĀTMAN), a doctrine that is anathema to most schools of Buddhism. The srīmālādevīsiMhanāda, for example, described the tathāgatagarbha as endowed with four "perfect qualities" (GUnAPĀRAMITĀ): permanence, purity, bliss, and self, but states that this "self" is different from the "self" (ĀTMAN) propounded by the non-Buddhists. In an effort to avoid any such associations, CANDRAKĪRTI explains that the tathāgatagarbha is not to be understood as an independent quality but rather refers to the emptiness (suNYATĀ) of the mind; it is this emptiness, with which all beings are endowed, that serves as the potential for achieving buddhahood. In Tibet, Candrakīrti's view was taken up by the DGE LUGS sect, while the more literal view of the tathāgatagarbha as an ultimately real nature obscured by conventional contaminants was asserted most famously by the JO NANG. Both the extensive influence of the doctrine and the controversy it provoked points to an ongoing tension in the Mahāyāna between the more apophatic discourse on emptiness, found especially in the PRAJNĀPĀRAMITĀ sutras, and the more substantialist descriptions of the ultimate reality implied by such terms as tathāgatagarbha, DHARMADHĀTU, and DHARMAKĀYA. The term is also central to the larger question of whether enlightenment is something to be achieved through a sequence of practices or something to be revealed in a flash of insight (see DUNWU). See also HIHAN BUKKYo.

tathāgatagotra. (T. de bzhin gshegs pa'i rigs; C. rulai xing; J. nyoraisho; K. yorae song 如來性). In Sanskrit, "tathāgata lineage"; a term used to describe that element in the mental continuum (SAMTĀNA) of a sentient being that makes it destined to achieve enlightenment as a buddha. In this sense, the term is roughly synonymous with TATHĀGATAGARBHA and BUDDHADHĀTU ("buddha element," or "buddha-nature"). The Mahāyāna schools differ on the question of whether all sentient beings are endowed with this lineage, with the MADHYAMAKA asserting that they are, while some followers of the YOGĀCĀRA argue that beings are endowed with different lineages, which will lead them to follow the paths of the sRĀVAKA or PRATYEKABUDDHA to become an ARHAT, and still other beings have no spiritual lineage at all (see ICCHANTIKA).

teleologism ::: The supposition that there is design, purpose, directive principle, or finality in the works and processes of nature, and the philosophical study of that purpose. Teleology stands in contrast to philosophical naturalism, and both ask questions separate from the questions of science. While science investigates natural laws and phenomena, philosophical naturalism and teleology investigate the existence or non-existence of an organizing principle behind those natural laws and phenomena. Philosophical naturalism asserts that there are no such principles, while teleology asserts that there are.

The differences begin when the questions of the mode of creation and mediators between God and the world are dealt with. In these matters there are to be noted three variations. Saadia rejected entirely the theory of the emanation of separate intelligences, and teaches God's creation from nothing of all beings in the sublunar and upper worlds. He posits that God created first a substratum or the first air which was composed of the hyle and form and out of this element all beings were created, not only the four elements, the components of bodies in the lower world, but also the angels, stars, and the spheres. Bahya's conception is similar to that of Saadia. The Aristotelians, Ibn Daud, Maimonides, and Gersonides accepted the theory of the separate intelligences which was current in Arabic philosophy. This theory teaches that out of the First Cause there emanated an intelligence, and out of this intelligence another one up to nine, corresponding to the number of spheres. Each of these intelligences acts as the object of the mind of a sphere and is the cause of its movement. The tenth intelligence is the universal intellect, an emanation of all intelligences which has in its care the sublunar world. This theory is a combination of Aristotelian and neo-PIatonic teachings; Ibn Daud posits, however, in addition to the intelligences also the existence of angels, created spiritual beings, while Maimonides seems to identify the angels with the intelligences, and also says that natural forces are also called angels in the Bible. As for creation, Ibn Daud asserts that God created the hyle or primal matter and endowed it with general form from which the specific forms later developed. Maimonides seems to believe that God first created a substance consisting of primal matter and primal form, and that He determined by His will that parts of it should form the matter of the spheres which is imperishable, while other parts should form the matter of the four elements. These views, however, are subject to various interpretations by historians. Gabirol and Gersonides posit the eternal existence of the hyle and limit creation to endowing it with form and organization -- a view close to the Platonic.

The human soul is considered by Plato to be an immaterial agent, superior in nature to the body and somewhat hindered by the body in the performance of the higher, psychic functions of human life. The tripartite division of the soul becomes an essential teaching of Platonic psychology from the Republic onward. The rational part is highest and is pictured as the ruler of the psychological organism in the well-regulated man. Next in importance is the "spirited" element of the soul, which is the source of action and the seat of the virtue of courage. The lowest part is the concupiscent or acquisitive element, which may be brought under control by the virtue of temperancc The latter two are often combined and called irrational in contrast to the highest part. Sensation is an active function of the soul, by which the soul "feels" the objects of sense through the instrumentality of the body. Particularly in the young, sensation is a necessary prelude to the knowledge of Ideas, but the mature and developed soul must learn to rise above sense perception and must strive for a more direct intuition of intelligible essences. That the soul exists before the body (related to the Pythagorean and, possibly, Orphic doctrine of transmigration) and knows the world of Ideas immediately in this anterior condition, is the foundation of the Platonic theory of reminiscence (Meno, Phaedo, Republic, Phaedrus). Thus the soul is born with true knowledge in it, but the soul, due to the encrustation of bodily cares and interests, cannot easily recall the truths innately, and we might say now, subconsciously present in it. Sometimes sense perceptions aid the soul in the process of reminiscence, and again, as in the famous demonstration of the Pythagorean theorem by the slave boy of the Meno, the questions and suggestions of a teacher provide the necessary stimuli for recollection. The personal immortality of the soul is very clearly taught by Plato in the tale of Er (Repub. X) and, with various attempts at logical demonstration, in the Phaedo. Empirical and physiological psychology is not stressed in Platonism, but there is an approach to it in the descriptions of sense organs and their media in the Timaeus 42 ff.

  The Mother: "Surrender is the decision taken to hand over the responsibility of your life to the Divine. Without this decision nothing is at all possible; if you do not surrender, the Yoga is entirely out of the question. Everything else comes naturally after it, for the whole process starts with surrender.” Questions and Answers, MCW Vol. 3.

The Mother: “Surrender is the decision taken to hand over the responsibility of your life to the Divine. Without this decision nothing is at all possible; if you do not surrender, the Yoga is entirely out of the question. Everything else comes naturally after it, for the whole process starts with surrender.” Questions and Answers, MCW Vol. 3.

The necessity involved in an obligation may be of various kinds -- sheer physical compulsion, social pressure, prudential necessity, etc. Thus not all obligation is moral, e.g. when one says, "The force of the wind obliged me to take cover". The question is what sort of necessity is involved in moral obligation? Is moral obligation hypothetical or is it categorical? Hypothetical obligation is expressed in such sentences as "If you want so and so, e.g. happiness, then you must or should do such and such." Here the necessity or obligatoriness is conditional, depending on whether or not one desires the end to which the action enjoined is conducive. Categorical obligation is expressed by simple sentences of the form, "You ought to do such and such". Here the necessity of doing such and such is unconditional.

Theology: (Gr. theos, god, logos, study) Simply stated, theology is a study of the question of God and the relation of God to the world of reality. Theology, in the widest sense of the term, is a branch of philosophy, i.e., a special field of philosophical inquiry having to do with God. However, the term is widely employed to mean the theoretical expression of a particuhr religion. In the latter sense, theology becomes "Christian", "Jewish", "Presbyterian", "Reformed", etc. When thus employed, theology becomes in a narrow sense "historic", "systematic", "polemic", "ecclesiastical", "apologetic", etc., -- phases of theoretical discussions within a particular religious faith. Theology need not have any necessary reference to religion, it may be a purely theoretical discussion about God and God's relation to the world on a disinterested plane of free inquiry. -- V.F.

Theology: The study of the question of God and the relation of God to the world of reality.

theory of computation ::: In theoretical computer science and mathematics, the theory of computation is the branch that deals with how efficiently problems can be solved on a model of computation, using an algorithm. The field is divided into three major branches: automata theory and languages, computability theory, and computational complexity theory, which are linked by the question: "What are the fundamental capabilities and limitations of computers?".[309]

Theosophy teaches that unity and duality, with their development as plurality in manifestation, subsist throughout the universe, every duality being comprised in a unity existing on a higher plane of being than its dual manifestation — and the duality reproducing itself in the webwork of pluralities composing the manifested universe. This is on the principle of the Pythagorean Monad producing the Duad, which produces the Triad, the last again reproducing itself in incomputable hierarchical numbers. Thus, light and dark are the dual manifestations of that which is called at once absolute light and darkness; spirit and matter are the dual manifestations of the one life; the most fundamental duality being the alternation between manvantara and pralaya, which are aspects of the ever-productive ineffable source. Monistic and dualistic philosophies merely accentuate each its own side of the question, and in reality each view more or less implies the other. The Zoroastrian doctrine, for example, in its esoteric side recognized that dualism applies only to the planes of manifestation which flow forth from it.

The question of the validity of an inference from a set of premisses is, of course, independent of the question of the truth of the premisses. -- A.C.

The question of whether the operations must be specified or merely conceivable for the proposition to have meaning (which is analogous to the constructibility problem in mathematical discussions) has occasioned considerable criticism, for there appeared to be a danger that important scientific propositions might be excluded as meaningless. To this and other problems of operationalism the logical positivists (or empiricists) have contributed formulary modifications and refinements. See Logical Empiricism. In spite of their frequent difference with regard to the empirical foundation of logic and mathematics, pragmatism has received some support from the strict logicians and mathematical philosophers. One of the most important instances historically was C. I. Lewis' paper "The Pragmatic Element in Knowledge" (University of California Publications in Philosophy, 1926). Here he stated 'that the truth of experience must always be relative to our chosen conceptual systems", and that our choice between conceptual systems "will be determined consciously or not, on pragmatic grounds".

“The question was: ‘In the mystical region, is the dragon bird any relation of your Bird of Fire with ‘gold-white wings’ or your Hippogriff with ‘face lustred, pale-blue-lined’? And why do you write: ‘What to say about him? One can only see’?” Letters on Savitri

There is, however, greater difficulty in making freedom of the will compatible with divine prescience of human action. The question arises, does God know beforehand what man will do or not? If he does, it follows that the action is determined, or if man can choose, His knowledge is not true. Various answers were proposed by Jewish philosophers to this difficult problem. Saadia says that God's knowledge is like gazing in a mirror of the future which does not influence human action. He knows the ultimate result. Maimonides says that God's knowledge is so totally different from human that it remains indefinable, and consequently He may know things beforehand, and yet not impair the possibility of man to choose between two actions. Ibn Daud and Gersonides limit God's knowledge and say that He only knows that certain actions will be present to man for choice but not the way he will choose. Crescas is more logical and comes to the conclusion that action is possible only per se, i.e., when looked upon singly, but is necessary through the causes. Free will is in this case nominal and consist primarily in the fact that man is ignorant of the real situation and he is rewarded and punished for his exertion to do good or for his neglect to exert himself.

The second question in value-theory is the question "What things are good? What is good, what is the highest good, etc.;" On this question perhaps the main issue historically is between those who say that the good is pleasure, satisfaction, or some state of feeling, and those who say that the good is virtue, a state of will, or knowledge, a state of the intellect. Holding the good to be pleasure or satisfaction are some of the Sophists, the hedonists (the Cyrenaic, the Epicureans, Hobbes, Hume, Bentham, Mill, Sidgwick, Spencer, Schlick). Holding virtue or knowledge or both to be good or supremely good are Plato, Aristotle, the Stoics, the Neo-Platonists, Augustine, Aquinas, Spinoza, Kant, Hegel, G. E. Moore, H. Rashdall, J. Laird, W. D. Ross, N. Hartmann.

This representation does not reproduce faithfully all particulars of the traditional account. The fact is that the traditional doctrine, having grown up from various sources and under an inadequate formal analysis, is not altogether what seems to be the best representation, and simply note the four following points of divergence: We have defined the connectives ⊃x and ∧x in terms of universal and existential quantification, whereas the traditional account might be thought to be more closely reproduced if they were taken as primitive notations. (It would, however, not be difficult to reformulate the functional calculus of first order so that these connectives would be primitive and the usual quantifiers defined in terms of them.) The traditional account associates the negation in E and O with the copula (q. v.), whereas the negation symbol is here prefixed to the sub-formula P(x). (Notice that this sub-formula represents ambiguously a proposition and that, in fact, the notation of the functional calculus of first order provides for applying negation only to propositions.) The traditional account includes under A and E respectively, also (propositions denoted by) P(A) and ∼P(A), where A is an individual constant. These singular propositions are ignored in our account of opposition and immediate inference, but will appear in § 5 as giving variant forms of certain syllogisms. Some aspects of the traditional account require that A and E be represented as we have here, others that they be represented by     [(Ex)S(x)][S(x) ⊃x P(x)]   and   [(Ex)S(x)][S(x) ⊃x ∼P(x)]     respectively. The question concerning the choice between these two interpretations is known as the problem of existential import of propositions. We prefer to introduce (Ex)S(x) as a separate premiss at those places where it is required. Given a fixed subject S and a fixed predicate P, we have, according to the square of opposition, that A and O are contradictory, E and I are contradictory, A and E are contrary, I and O are subcontrary, A and I are subaltern, E and O are subaltern. The two propositions in a contradictory pair cannot be both true and cannot be both false (one is the exact negation of the other). The two propositions in a subaltern pair are so related that the first one, together with the premiss (Ex)S(x), implies the second (subalternation). Under the premiss (Ex)S(x), the contrary pair, A, E, cannot be both true, and the subcontrary pair, I, O, cannot be both false.

Thus the question whether the mystical drink was an actual drink, or merely a mystical one, cannot be answered by a simple yes or no. Originally it was entirely mystical, later it remained as mystical as ever, but the body with its grossness, and the astral influences with their terrible power over the men and women of the time, were temporarily reduced to quiescence by a preparation known to initiates to have the power of bringing about the condition required, without any permanent or even long after-effect, very much as a sedative will be given by a physician today. It is of course true that if this drink, however relatively innocent in a single instance, were to be constantly repeated, it would have developed into a drug habit.

To revert to the question as to whether angels have an existence outside Holy Writ, or

trikāya. (T. sku gsum; C. sanshen; J. sanshin; K. samsin 三身). In Sanskrit, lit. "three bodies"; one of the central doctrines of MAHĀYĀNA buddhology. The three bodies refer specifically to three distinct bodies or aspects of a buddha: DHARMAKĀYA, the "dharma body" or "truth body"; SAMBHOGAKĀYA, the "enjoyment body" or "reward body"; and NIRMĀnAKĀYA, "emanation body" or "transformation body." The issue of what actually constituted the Buddha's body arose among the MAINSTREAM BUDDHIST SCHOOLS over such questions as the body he used on miraculous journeys, such as the one that he took to TRĀYASTRIMsA heaven to teach his mother MĀYĀ; the conclusion was that he had used a "mind-made body" (MANOMAYAKĀYA), also called a nirmānakāya, to make the trip. The notion of different buddha bodies was also deployed to respond to the question of the nature of the Buddha jewel (buddharatna), one of the three jewels (RATNATRAYA) or three refuges (TRIsARAnA) of Buddhism. Since the physical body of the Buddha was subject to decay and death, was it a suitable object of refuge? In response to this question, it was concluded that the Buddha jewel was in fact a body or group (kāya) of qualities (dharma), such as the eighteen unique qualities of a buddha (ĀVEnIKA[BUDDHA]DHARMA). This "body of qualities," the original meaning of dharmakāya, was sometimes contrasted with the physical body of the Buddha, called the RuPAKĀYA ("material body") or the vipākakāya, the "fruition body," which was the result of past action (KARMAN). With the development of Mahāyāna thought, the notion of dharmakāya evolved into a kind of transcendent principle in which all buddhas partook, and it is in this sense that the term is translated as "truth body." In the later Mahāyāna scholastic tradition, the dharmakāya was said to have two aspects. The first is the SVABHĀVIKAKĀYA, or "nature body," which is the ultimate nature of a buddha's mind that is free from all adventitious defilements (āgantukamala). The second is the jNānakāya, or "wisdom body," a buddha's omniscient consciousness. The dharmakāya was the source of the two other bodies, both varieties of the rupakāya: the saMbhogakāya and the nirmānakāya. The former, traditionally glossed as "the body for the enjoyment of others," is a resplendent form of the Buddha adorned with the thirty-two major and eighty minor marks (MAHĀPURUsALAKsAnA), which appears only in buddha fields (BUDDHAKsETRA) to teach the Mahāyāna to advanced bodhisattvas. Some sāstras, such as the BUDDHABHuMIsĀSTRA (Fodijing lun) and CHENG WEISHI LUN, distinguish between a "body intended for others' enjoyment" (PARASAMBHOGAKĀYA) and a "body intended for personal enjoyment" (SVASAMBHOGAKĀYA). In the trikāya system, the nirmānakāya is no longer a special body conjured up for magical travel, but the body of the Buddha that manifests itself variously in the world of sentient beings in order to teach the dharma to them. It also has different varieties: the form that manifests in the mundane world as the Buddha adorned with the major and minor marks is called the UTTAMANIRMĀnAKĀYA, or "supreme emanation body"; the nonhuman or inanimate forms a buddha assumes in order to help others overcome their afflictions are called the JANMANIRMĀnAKĀYA, or "created emanation body."

triyāna. (T. theg pa gsum; C. sansheng; J. sanjo; K. samsŭng 三乘). In Sanskrit, "three vehicles," three different means taught in Buddhist soteriological literature of conveying sentient beings to liberation. There are two common lists of the three: (1) the vehicles of the sRĀVAKA, PRATYEKABUDDHA (both of which lead to the state of an ARHAT), and BODHISATTVA (which leads to buddhahood); (2) the HĪNAYĀNA, MAHĀYĀNA, and VAJRAYĀNA, although the vajrayāna is considered by its adherents to be a form of the Mahāyāna; the vajrayāna would speak instead of the HĪNAYĀNA, PĀRAMITĀYĀNA, and VAJRAYĀNA. According to some Mahāyāna sutras, most famously the SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"), the three vehicles (in the first sense above) are an expedient device (UPĀYA) developed by the Buddha to entice beings of differing spiritual capacities toward enlightenment; in fact, however, there is really only one vehicle (EKAYĀNA) by which all beings proceed to buddhahood. Thus, in the Mahāyāna philosophical schools, the question arises of whether or not there are "three final vehicles," that is, whether the state of the arhat is a permanent dead end or whether arhats would also eventually continue on to buddhahood. For example, the position that there are three separate and final vehicles is associated with the YOGĀCĀRA school of ASAnGA and the Chinese FAXIANG ZONG. The position that there are not three, but instead a single decisive vehicle, is associated with the MADHYAMAKA school of NĀGĀRJUNA and CANDRAKĪRTI and the Chinese TIANTAI ZONG.

Turing test ::: (artificial intelligence) A criterion proposed by Alan Turing in 1950 for deciding whether a computer is intelligent. Turing called it the Imitation Game and offered it as a replacement for the question, Can machines think?A human holds a written conversation on any topic with an unseen correspondent (nowadays it might be by electronic mail or chat). If the human believes he is talking to another human when he is really talking to a computer then the computer has passed the Turing test and is deemed to be intelligent.Turing predicted that within 50 years (by the year 2000) technological progress would produce computing machines with a capacity of 10**9 bits, and that with such machinery, a computer program would be able to fool the average questioner for 5 minutes about 70% of the time.The Loebner Prize is a competition to find a computer program which can pass an unrestricted Turing test. is a program that attempts to pass the Turing test.See also AI-complete. .(2004-02-17)

Turing test "artificial intelligence" A criterion proposed by {Alan Turing} in 1950 for deciding whether a computer is intelligent. Turing called it "the Imitation Game" and offered it as a replacement for the question, "Can machines think?" A human holds a written conversation on any topic with an unseen correspondent (nowadays it might be by {electronic mail} or {chat}). If the human believes he is talking to another human when he is really talking to a computer then the computer has passed the Turing test and is deemed to be intelligent. Turing predicted that within 50 years (by the year 2000) technological progress would produce computing machines with a capacity of 10**9 bits, and that with such machinery, a computer program would be able to fool the average questioner for 5 minutes about 70% of the time. The {Loebner Prize} is a competition to find a computer program which can pass an unrestricted Turing test. {Julia (http://fuzine.mt.cs.cmu.edu/mlm/julia.html)} is a program that attempts to pass the Turing test. See also {AI-complete}. {Turing's paper (http://cogprints.ecs.soton.ac.uk/archive/00000499/00/turing.html)}. (2004-02-17)

unembarrassed ::: a. --> Not embarrassed.
Not perplexed in mind; not confused; as, the speaker appeared unembarrassed.
Free from pecuniary difficulties or encumbrances; as, he and his property are unembarrassed.
Free from perplexing connection; as, the question comes into court unembarrassed with irrelevant matter.


Universals A philosophical and logical term, used in opposition to particulars. For example, matter may be called a universal, and material bodies may be called particulars; or life may be a universal, and living beings particulars. The universal is sometimes defined as that which is left when all particularities or differences have ceased to be. The question arises as to which shall be considered real. If the particulars are realities, then the universals become mere abstract ideas: thus mankind would be merely an indefinite number of human beings. But if the universal is real, then we regard particular humans as being each a manifestation on respective lower planes of man, the Heavenly Man or Qabbalistic ’Adam Qadmon. Again, if living beings are real, then life becomes an abstraction. But if life is a real entity in itself, then living beings are its particular manifestations. The philosophy which starts with universals and proceeds to particulars is called deductive: it is that of theosophy and of Pythagoras and Plato. The inductive philosophy of Aristotle and Francis Bacon proceeds from particulars to universals. Space, motion, duration, intelligence, etc., in themselves abstract realities, are regarded by theosophy as universals, whereas from the opposite viewpoint they appear as only abstractions from experience. The deductive method has its uses in applied science, but in fact it tacitly assumes certain universals and reasons back to them from particulars.

upadesa. (P. upadesa; T. man ngag/gtan phab; C. youpotishe; J. upadaisha; K. ubajesa 優波提舍). In Sanskrit, "instruction," "teaching"; one of the nine (NAVAnGA) (Pāli) or twelve (DVĀDAsĀnGA[PRAVACANA]) (Sanskrit) categories (AnGA) of Buddhist scripture according to their structure or literary style, where it may refer to the subsequent elaboration by the great disciples of a sutra that the Buddha had just spoken. In Mahāyāna treatises (sĀSTRA), upadesa may suggest that the text is conveying something hidden or special in the Buddha's words (BUDDHAVACANA) that the student may not immediately realize is there. In Tibet, there was the question of whether a teacher's personal instructions (man ngag) to a student were superior to the explanation in a Buddhist text. The name BKA' GDAMS, literally, "those who take the words of the Buddha as instructions" (gdams ngag), may reflect a response to such a view. See also AnGA.

Utpalavarnā. (P. Uppalavannā; T. Ut pa la'i mdog; C. Lianhuase; J. Rengeshiki; K. Yonhwasaek 蓮華色). One of two chief nun disciples of the Buddha, the first being KsEMĀ. According to Pāli accounts, where she is known as Uppalavannā, she was born into a banker's family in Sāvatthi (sRĀVASTĪ) and was renowned for her beauty. Her name, lit. "blue-lotus colored," refers to her skin complexion, which was dark like a blue lotus flower. Men of all ranks, royals and commoners, sought her hand in marriage. Her father, fearing to offend any of them, suggested to her that she renounce the world. Already inclined by nature to renunciation, Uppalavannā became a Buddhist nun. While sweeping an uposatha (S. UPOsADHA) assembly hall, she attained meditative absorption (P. JHĀNA; DHYĀNA) by concentrating on the light of a candle, and soon became an ARHAT possessed of the analytical attainments (P. patisambhidā; S. PRATISAMVID). Uppalavannā was renowned for her various supernatural powers born from her mastery of meditative absorption. The Buddha declared her to be chief among his nun disciples in supranormal powers (P. iddhi; S. ṚDDHI). After she had become a nun and an arhat, Uppalavannā was raped by her cousin Ānanda (not the Ānanda who was the Buddha's attendant), who had been enamored of her when she was a laywoman. Although he was swallowed by the earth for his heinous crime, the case raised the question within the monastic community as to whether arhats are capable of experiencing sensual pleasure and thus had sexual desire. The Buddha asserted categorically that arhats are immune to sensuality. Several verses of the THERĪGĀTHĀ are attributed to Uppalavannā. She and sĀRIPUTRA are also said to have been the first to greet the Buddha at SĀMKĀsYA when he descended on ladders from the TRĀYASTRIMsA heaven, where he had been instructing his mother, MĀYĀ; in order to make her way through the large crowd that had gathered, she disguised herself as a CAKRAVARTIN. Among the many crimes of the Buddha's evil cousin DEVADATTA was beating her to death after she chastised him for attempting to assassinate the Buddha; he thus committed the deed of immediate retribution (ĀNANTARYAKARMAN) of killing an arhat. The commentary to the Therīgāthā and the Sanskrit VINAYAVIBHAnGA provide differing accounts of how she became a nun. The first is briefer and has her come from Sāvatthi (S. sRĀVASTĪ); the latter is more extensive and has her come from TAKsAsILĀ (P. Taxila). In both accounts, she gives birth to two children by two different men and becomes separated from both children. Years later, she unknowingly marries her son, who then marries her daughter (whom Utpalavarnā also does not recognize) as his second wife, making Utpalavarnā husband to her son and co-wife to her daughter. In the Pāli account, her eventual recognition of this state of affairs is sufficient to cause her to renounce the world. In the Sanskrit account, she gives birth to a son by her first son and when she realizes this, she becomes a courtesan, who is hired to seduce MAHĀMAUDGALYĀYANA. She is unsuccessful, and his words convince her to renounce the world and become a nun.

Vajrapāni. (P. Vajirapāni; T. Phyag na rdo rje; C. Jingangshou pusa; J. Kongoshu bosatsu; K. Kŭmgangsu posal 金剛手菩薩). In Sanskrit, "Holder of the VAJRA"; an important bodhisattva in the MAHĀYĀNA and VAJRAYĀNA traditions, who appears in both peaceful and wrathful forms. In the Pāli suttas, he is a YAKsA (P. yakkha) guardian of the Buddha. It is said that whoever refuses three times to respond to a reasonable question from the Buddha would have his head split into pieces on the spot; carrying out this punishment was Vajrapāni's duty. In such circumstances, Vajrapāni, holding his cudgel, would be visible only to the Buddha and to the person who was refusing to answer the question; given the frightening vision, the person would inevitably then respond. Vajrapāni is sometimes said to be the wrathful form of sAKRA, who promised to offer the Buddha protection if the Buddha would teach the dharma; he thus accompanies the Buddha as a kind of bodyguard on his journeys to distant lands. Vajrapāni is commonly depicted in GANDHĀRA sculpture, flanking the Buddha and holding a cudgel. In the early Mahāyāna sutras, Vajrapāni is referred to as a yaksa servant of the bodhisattvas, as in the AstASĀHASRIKĀPRAJNĀPĀRAMITĀ. In the SUVARnAPRABHĀSOTTAMASuTRA, he is called the "general of the yaksas" (yaksasenādhipati), and is praised as a protector of followers of the Buddha. In the SADDHARMAPUndARĪKASuTRA, AVALOKITEsVARA explains that one of the forms that he assumes to convert sentient beings is as Vajrapāni. In later Mahāyāna and early tantric Buddhism, Vajrapāni becomes a primary speaker in important sutras and tantras, as well as a principal protagonist in them, and comes to be listed as one of the "eight close sons" (*UPAPUTRA), the principal bodhisattvas. In the MANJUsRĪMuLAKALPA, as leader of the vajra family (VAJRAKULA), he flanks sĀKYAMUNI in the MAndALA. In the SARVATATHĀGATATATTVASAMGRAHA, his transition from "general of the yaksas" to "the supreme lord of all tathāgatas" is played out through his subjugation of Mahesvara (siva). At the command of the buddha VAIROCANA, Vajrapāni suppresses all of the worldly divinities of the universe and brings them to the summit of Mount SUMERU, where they seek refuge in the three jewels (RATNATRAYA). Only Mahesvara refuses to submit to the uddha. Through Vajarpāni's recitation of a MANTRA, Mahesvara loses his life, only to be reincarnated in another world system, where he eventually achieves buddhahood. Vajrapāni's yaksa origins continue in his wrathful aspects, most common in Tibet, such as the three-eyed Canda Vajrapāni. It is in this form that he is part of a popular triad with Avalokitesvara and MANJUsRĪ known as the "protectors of the three families" (T. RIGS GSUM MGON PO). These three bodhisattvas are said to be the physical manifestation of the wisdom (MaNjusrī), compassion (Avalokitesvara), and power (Vajrapāni) of all the buddhas. Vajrapāni is also said to be the bodhisattva emanation of the buddha AKsOBHYA and the chief bodhisattva of the vajra family. He himself has numerous forms and emanations, including Mahābāla (who may have developed from his early attendant Vajrapurusa), Vajrasattva, Vajradhara, VajrahuMkāra, Ucchusma, Bhutadāmara, and Trailokyavijaya. Vajrapāni is closely related especially to VAJRADHARA, and indeed Vajradhara and Vajrapāni may have originally been two names for the same deity (the Chinese translations of the two deities' names are the same). Vajrapāni's MANTRA is oM vajrapāni huM phat. He is also known as Guhyakādhipati, or "Lord of the Secret." The secret (guhyaka) originally referred to a class of yaksas that he commanded, but expanded in meaning to include secret knowledge and mantras. Vajrapāni is the protector of mantras and those who recite them, and is sometimes identified as the bodhisattva responsible for the collection, recitation, and protection of the VIDYĀDHARAPItAKA.

Vatsagotra. [alt. Vatsa, VaMsa] (P. Vacchagotta; C. Pocha; J. Basa; K. Pach'a 婆差). In Sanskrit, lit. "Calf Ancestry," an ARHAT and disciple of the Buddha. According to Pāli accounts, where he is known as Vacchagotta, he was a wandering mendicant of great learning who was converted and attained arhatship in a series of encounters with the Buddha. Numerous discourses in the Pāli SUTTAPItAKA concern metaphysical questions that Vacchagotta poses to the Buddha; an entire section of the SAMYUTTANIKĀYA is devoted to these exchanges. In other suttas, he raises similar questions in conversations with such important disciples of the Buddha as Mahāmoggallāna (MAHĀMAUDGALYĀYANA) and ĀNANDA. Vacchagotta's gradual conversion is recorded in a series of discourses contained in the MAJJHIMANIKĀYA. In the Tevijja-Vacchagottasutta, he rejoices at the words of the Buddha. In the Aggi-Vacchagottasutta, Vacchagotta has a renowned exchange concerning ten "indeterminate questions" (AVYĀKṚTA)-is the world eternal or not eternal, infinite or finite, what is the state of the TATHĀGATA after death, etc. The Buddha refuses to respond to any of the questions, and instead offers the simile of extinguishing fire to describe the state of the tathāgata after death: just as after a fire has been extinguished, it would be inappropriate to say that it has gone anywhere, so too after the tathāgata has extinguished each of the five aggregates (P. khandha; S. SKANDHA), he cannot be said to have gone anywhere. At the conclusion of the discourse, Vacchagotta accepts the Buddha as his teacher. In the Mahāvacchagottasutta, he is ordained by the Buddha and attains in sequence all the knowledges possible for one who is not yet an arhat. The Buddha instructs him in the practice of tranquility (P. samatha; S. sAMATHA) and insight (VIPASSANĀ; S. VIPAsYANĀ) whereby he can cultivate the six superknowledges (P. abhiNNā; S. ABHIJNĀ); Vacchagotta then attains arhatship. ¶ The DAZHIDU LUN (*MahāprajNāpāramitā-sāstra) identifies the Vacchagotta of the Pāli suttas with srenika Vatsagotra, the namesake of what in MAHĀYĀNA sources is called the sREnIKA HERESY. The locus classicus for this heresy appears in the MAHĀPARINIRVĀnASuTRA. There, when srenika raises the question about whether there is a self or not, the Buddha keeps silent, so srenika himself offers the fire simile, but with a very different interpretation than the Buddha's. He compares the physical body and the eternal self to a house and its owner: even though the house may burn down in a fire, the owner is safe outside the house; thus, the body and its constituents (SKANDHA) may be impermanent and subject to dissolution, but not the self. In other Sanskrit sources, Vatsagotra also seems to refer to the figure most typically known as Vatsa (T. Be'u) or VaMsa, a student of the ascetic Kāsyapa.

Viewing the question from the consciousness aspect, death means the exchange of one mode of consciousness for others. We cannot say offhand that we are either mortal or immortal, since we contain various elements of both kinds. The essence of the individuality is unconditionally immortal, its sheaths or bodies are mortal in various and relative degrees.

wenda. (J. mondo; K. mundap 問答). In Chinese, lit. "question and answer"; pedagogical technique used in the CHAN (J. ZEN; K. SoN) school that involves an "exchange" or "dialogue" between a Chan master and a disciple regarding the Buddhist teachings. The exchange often consists of questions from the disciple and the master's response, but sometimes the master would also question the disciple to check his or her level of understanding and attainment. The master's answers are typically not a theoretical or discursive response to the question, but instead will employ logical contradiction, contextual inappropriateness, and illocutionary uses of language in order to challenge the understanding of the student. The master's answer might not even be a verbal response at all but might instead employ "the stick and the shout" (BANGHE) as a way of goading the student out of his conventional ways of comprehension. The ultimate goal is to prompt not mere intellectual understanding but an experience of awakening (C. WU; J. SATORI). The recorded sayings (YULU) of eminent Chan masters often include a section on their wenda. These wenda constitute a major part of the GONG'AN literature of the Chan tradition, and the practice of wenda is itself performed using phrases drawn from the gong'an texts. During the Song dynasty in China, Chan monks were appointed to monastic positions, such as "interrogating monk" (wenseng) or "Chan receptionist" (chanke), whose responsibility was to ask questions of the master on behalf of the congregation, transforming wenda into a formal, ritualized occasion.

who ::: object. --> Originally, an interrogative pronoun, later, a relative pronoun also; -- used always substantively, and either as singular or plural. See the Note under What, pron., 1. As interrogative pronouns, who and whom ask the question: What or which person or persons? Who and whom, as relative pronouns (in the sense of that), are properly used of persons (corresponding to which, as applied to things), but are sometimes, less properly and now rarely, used of animals, plants, etc. Who and whom, as compound relatives, are also used especially of

Wumen guan. (J. Mumonkan; K. Mumun kwan 無門關). In Chinese, lit., "Gateless Checkpoint," or "Wumen's Checkpoint"; compiled by the CHAN master WUMEN HUIKAI, after whom the collection is named, also known as the Chanzong Wumen guan ("Gateless Checkpoint of the Chan Tradition"). Along with the BIYAN LU ("Blue Cliff Record"), the Wumen guan is considered one of the two most important GONG'AN (J. koan; K. kongan) collections of the Chan tradition. In the summer of 1228, at the request of the resident monks at the monastery of Longxiangsi, Wumen lectured on a series of forty-eight cases (gong'an) that he culled from various "transmission of the lamplight" (CHUANDENG LU) histories and the recorded sayings (YULU) of previous Chan masters. His lectures were recorded and compiled that same year and published with a preface by Wumen in the following year (1229). Another case (case 49), composed by the layman Zheng Qingzhi, was added to the Wumen guan in 1246. The Wumen guan begins with a popular case attributed to ZHAOZHOU CONGSHEN, in which Zhaozhou replies "WU" (no) to the question, "Does a dog have buddha nature, or not?" (see WU GONG'AN). Wumen himself is known to have struggled with this case, which was given to him by his teacher Yuelin Shiguan (1143-1217). The Japanese monk SHINICHI KAKUSHIN, who briefly studied under Wumen in China, brought the Wumen guan to Japan. Although the collection was once declared to be heretical by the SoToSHu in the mid-seventeenth century, many Japanese commentaries on the Wumen guan were composed at the time, testifying to its growing influence during the Edo period.

Xiangyan Zhixian. (J. Kyogen Chikan; K. Hyangom Chihan 香嚴智閑) (d. 898). Chinese CHAN master in the GUIYANG ZONG of the Chan tradition. Zhixian entered the monastery under BAIZHANG HUAIHAI and later became a student of YANGSHAN HUIJI. Zhixian dwelled for a long time at Mt. Xiangyan, whence his toponym. One day while he was sweeping the garden, Zhixian is said to have attained awakening when he heard the bamboo brush against the roof tiles. He is best known for the GONG'AN case "Xiangyan Hanging from a Tree": A man is dangling by his mouth from the branch of a tall tree, his hands tied behind his back and nothing beneath his feet. Someone comes under the tree branch and asks, "Why did BODHIDHARMA come from the West?" If he keeps his mouth clenched and refuses to answer, he is rude to the questioner; but if he opens his mouth to answer, he will fall to his death. How does he answer? Upon Zhixian's death, he was given the posthumous title Chan master Xideng (Inheritor of the Lamplight).

xilai yi. (J. seiraii; K. sorae ŭi 西來意). In Chinese, lit. "the meaning of coming from the west"; in CHAN literature, a common allusion to the question "What was the meaning of [Bodhidharma's] coming from the west?" (xilai yi ruohe), i.e., "Why did BODHIDHARMA, the founding patriarch of Chan, come from India to propagate Chan?" This question was commonly asked in Chan GONG'AN exchanges to test the spiritual depth of a teacher or disciple and as a meditative topic in "questioning meditation" (KANHUA CHAN). The phrase is found in HUANGBO XIYUN's (d. c. 850) CHUANXIN FAYAO, and the use of the question is well displayed in a famous exchange involving MAZU DAOYI (709-788) and his disciple Hongzhou Shuiliao (d.u.): when Shuiliao asks Mazu this question, Mazu encourages him to come closer, whereupon he kicks him to the ground, and Shuiliao immediately jumps up, enlightened. ZHAOZHOU CONGSHEN's (778-897) answer to this question is the famous gong'an: "Cypress tree in front of the courtyard" (TINGQIAN BOSHUZI). Some of the other answers that appear in Chan literature include "sitting for a long time is a bother" (BIYAN LU, case no. 17), "there is no meaning in Bodhidharma's coming from the west" (Biyan lu, case no. 20), and "Zang's head is white, Hai's head is black" (Biyan lu, case no. 73).

yuktikāya. (T. rigs tshogs). In Sanskrit, literally "corpus of reasoning," or "collection of reasoning"; a term used in the Indian and Tibetan traditions to refer collectively to six works that traditionally constitute NĀGĀRJUNA's philosophical oeuvre. The six works are the MuLAMADHYAMAKAKĀRIKĀ, YUKTIsAstIKĀ, suNYATĀSAPTATI, VIGRAHAVYĀVARTANĪ, VAIDALYAPRAKARAnA, and RATNĀVALĪ. (Some versions list only five works in the corpus, eliminating the Ratnāvalī; others substitute the AKUTOBHAYĀ in place of the Ratnāvalī as the sixth work). This group of texts is often referred to in connection with the STAVAKĀYA, or "corpus of hymns," the devotional works attributed to Nāgārjuna. There are traditionally four works in this group of hymns, known collectively as the CATUḤSTAVA: the LOKĀTĪTASTAVA, NIRAUPAMYASTAVA, ACINTYASTAVA, and PARAMĀRTHASTAVA, although a number of other important hymns are also ascribed to Nāgārjuna. These two collections of Nāgārjuna's works figure prominently in the "self-emptiness, other emptiness" (RANG STONG GZHAN STONG) debate in Tibetan Buddhism, where the parties disagree on the question of which corpus represents Nāgārjuna's final view.

Zongmen huomen. (J. Shumon wakumon; K. Chongmun hongmun 宗門或問). In Chinese, "Some Inquiries into the [Chan] Tradition," composed by the CHAN master ZHANRAN YUANDENG in the CAODONG ZONG. In 1605, Zhanran replied to inquiries he had received from Chan neophytes about the school's distinctive teachings and practices and edited together fifty-two of these exchanges as the Zongmen huomen. (The zongmen of the title is a common designation for the CHAN ZONG, especially in Song-dynasty and later materials.) As Zhanran explains in his preface, he wrote this text because it is difficult for neophytes to understand Chan since there are so many different Chan teachings and practices. For example, to the question of what is most essential in Chan meditation and how one should begin in Chan practice, Zhanran answers that one must aspire to investigate the matter of birth-and-death. As to how to investigate the matter of birth-and-death, he answers that one has to arouse three states of mind: (1) the mind of great faith; (2) the mind of ferocious effort (cf. YONGMAENG CHoNGJIN) and nonretrogression; and (3) the mind of great doubt (see YIQING). (Cf. SANYAO). In the course of his exposition, Zhanran also covers other Buddhist practices, including recitation of the Buddha's name (NIANFO), but he is adamant that Chan is the best and most direct way to enlightenment. In addition to the series of exchanges, Zhanran also appends the following related texts to the Zongmen huomen: the Canchan shinan ("Difficulties in Investigating Chan"), Huomen ("Some Inquiries"), Buyi ("Appended Sayings"), Daming Dingzi men ("Clear Replies to Dingzi's Inquiries"), and the Daguan heshang zhaoyang zhuan ("Tale of the Monk Daguan's Invitation to Disaster"), a fervent defense of the renowned Chan master DAGUAN ZHENKE (a.k.a. ZIBO), who died amid political intrigue at court.



QUOTES [42 / 42 - 1500 / 5982]


KEYS (10k)

   4 The Mother
   3 Sri Ramana Maharshi
   3 Sri Aurobindo
   1 William Shakespeare
   1 William James
   1 U G Krishnamurti
   1 Tolstoy
   1 Shunryu Suzuki
   1 Richard P Feynman
   1 Rainer Maria Rilke
   1 President John F. Kennedy
   1 Nicholas of Cusa
   1 Max Planck
   1 Joseph Weizenbaum
   1 Joseph Campbell
   1 John D. Morgan. From "Death and Spirituality
   1 John D. Morgan
   1 Johann Wolfgang von Goethe
   1 Jim Stovall
   1 Jean Klein
   1 Jalaluddin Rumi
   1 Henry David Thoreau
   1 Fyodor Dostoevsky
   1 Eugene Ionesco
   1 D.T. Suzuki
   1 Dr. Seuss [Theodor Seuss Geisel]
   1 Bertrand Russell
   1 Ayn Rand
   1 Albert Einstein
   1 Sri Ramakrishna
   1 Saint Thomas Aquinas
   1 Hafiz
   1 Confucius
   1 Aleister Crowley
   1 ?

NEW FULL DB (2.4M)

   17 Anonymous
   12 Rainer Maria Rilke
   9 William Shakespeare
   9 Henry David Thoreau
   9 Albert Einstein
   8 Leo Tolstoy
   7 Paulo Coelho
   7 Markus Zusak
   7 Jodi Picoult
   6 Seth Godin
   6 Martin Luther King Jr
   6 C S Lewis
   6 Arthur Conan Doyle
   5 Ralph Waldo Emerson
   5 Kurt Vonnegut
   5 Julian Barnes
   5 Gertrude Stein
   5 George W Bush
   4 Viktor E Frankl
   4 Timothy Ferriss

1:The question is not can you. It's will you." ~ Jim Stovall,
2:The question isn't who is going to let me; it's who is going to stop me. ~ Ayn Rand,
3:The question "why?" asks for a cause ~ Saint Thomas Aquinas, (Commentary on Metaphysics 7, lect. 17).,
4:The question of time does not arise at all to the one established in one's true nature. ~ Sri Ramana Maharshi,
5:Life has no meaning. Each of us has meaning and we bring it to life. It is a waste to be asking the question when you are the answer. ~ Joseph Campbell,
6:If one wishes to obtain a definite answer from Nature one must attack the question from a more general and less selfish point of view. (415) ~ Max Planck,
7:It's the beauty within us that makes it possible for us to recognize the beauty around us. The question is not what you look at but what you see. ~ Henry David Thoreau,
8:You should seek the source and merge in it. Because you imagine yourself to be out of it, you raise the question "Where is the source?" ~ Sri Ramana Maharshi,
9:When we start to feel anxious or depressed, instead of asking, "What do I need to get to be happy?" The question becomes, "What am I doing to disturb the inner peace that I already have?" ~ D.T. Suzuki,
10:Human spirituality is to seek an answer to the question: 'how can you make sense out of a world which does not seem to be intrinsically reasonable?'" ~ John D. Morgan. From "Death and Spirituality,", (1993),
11:The heart of the question is whether all Americans are to be afforded equal rights and equal opportunities, whether we are going to treat our fellow Americans as we want to be treated.'' ~ President John F. Kennedy,
12:The universe swings again into orbit around us.
Am I looking for you or you for me?
The question is wrong.

As long as I keep using two pronouns,
I am this in-between, two-headed thing.
~ Jalaluddin Rumi
13:What you are looking for is what you already are, not what you will become. What you already are is the answer and the source of the question. Looking to become something is completely conceptual, merely an idea. ~ Jean Klein,
14:The question "What will happen" belongs to time; the soul is outside time. The soul has not been and will not be, it always is. If it were not, there would be nothing. ~ Tolstoy, the Eternal Wisdom
15:When contemplating nature, whether in great things or small, I have constantly asked myself the question: is it the object which is here declaring itself, or is it you yourself? ~ Johann Wolfgang von Goethe, Maxims and Reflections §593,
16:The highest truth is daiji, translated as dai jiki in Chinese scriptures. This is the subject of the question the emperor asked Bodhidharma: "What is the First Principle?" Bodhidharma said, "I don't know." "I don't know" is the First Principle. ~ Shunryu Suzuki,
17:Every question about God presupposes what is being asked about; and that which the question presupposes is that which is to be given as the answer… For God is the Absolute Presupposition of all things that are in anyway presupposed. ~ Nicholas of Cusa, De Sapientia II,
18:Human spirituality is to seek an answer to the question: how can you make sense out of a world which does not seem to be intrinsically reasonable." ~ John D. Morgan, co-author of "Death and Spirituality,", (1993), author of "Violence is the Dark Side of Spirituality,", (2001).,
19:It is not the answer that enlightens, but the question." ~ Eugene Ionesco, (1909 - 1994) Romanian-French playwright, one of the foremost figures of the French Avant-garde theatre; his plays depict the solitude and insignificance of human existence in a tangible way, Wikipedia.,
20:Work is part of the sadhana, and in sadhana the question of usefulness does not arise, that is an outward practical measure of things, though even in the outward ordinary life utility is not the only measure. ~ Sri Aurobindo, Letters on Yoga - II, Work and Yoga,
21:But at bottom, no matter how it may be disguised by technological jardon, the question is whether or not every aspect of human thought is reducible to a logical formalism, or, to put it into the modern, idiom, whether or not human thought is entirely computable.
   ~ Joseph Weizenbaum, Computer Power and Human Reason,
22:I have a thousand brilliant lies For the question: How are you? I have a thousand brilliant lies For the question: What is God? If you think that the Truth can be known From words, If you think that the Sun and the Ocean Can pass through that tiny opening Called the mouth, O someone should start laughing! Someone should start wildly Laughing Now!
   ~ Hafiz,
23:Have I the capacity and are there potentialities in me to follow this path?

   This is not the question, the question is whether you have the necessary aspiration, determination and perseverance and whether you can by the intensity and persistence of your aspiration make all the parts of your being answer to the call and become one in the consecration.
   ~ The Mother, Words Of The Mother II,
24:He points out that one of the really tough things is figuring out what questions to ask, Musk said. Once you figure out the question, then the answer is relatively easy. I came to the conclusion that really we should aspire to increase the scope and scale of human consciousness in order to better understand what questions to ask. The teenage Musk then arrived at his ultralogical mission statement. The only thing that makes sense to do is strive for greater collective enlightenment
   ~ ?,
25:MESSAGES FOR CENTRES AND ORGANISATIONS (Suggested programme for a study group)
   1. Prayer (Sri Aurobindo, Mother - grant us your help in our endeavour to understand your teaching.)
   2. Reading of Sri Aurobindo's book.
   3. A moment of silence.
   4. One question can be put by whoever wants to put a question on what has been read.
   5. Answer to the question.
   6. No general discussion. This is not the meeting of a group but simply a class for studying Sri Aurobindo's books. 31 October 1942
   ~ The Mother,
26:To be, or not to be: that is the question:
Whether 'tis nobler in the mind to suffer
The slings and arrows of outrageous fortune,
Or to take arms against a sea of troubles,
And by opposing end them? To die: to sleep;
No more; and, by a sleep to say we end
The heart-ache and the thousand natural shocks
That flesh is heir to, 'tis a consummation
Devoutly to be wish'd. To die, to sleep;
To sleep: perchance to dream: ay, there's the rub.
For in this sleep of death what dreams may come. ~ William Shakespeare, Hamlet,
27:But you must remember one thing. One cannot see God sporting as man unless one has had the vision of Him. Do you know the sign of one who has God-vision? Such a man acquires the nature of a child. Why a child? Because God is like a child. So he who sees God becomes like a child.

God-vision is necessary. Now the question is, how can one get it? Intense renunciation is the means. A man should have such intense yearning for God that he can say, 'O Father of the universe, am I outside Your universe? Won't You be kind to me, You wretch? ~ Sri Ramakrishna,
28:To return to the question of the development of the Will. It is always something to pluck up the weeds, but the flower itself needs tending. Having crushed all volitions in ourselves, and if necessary in others, which we find opposing our real Will, that Will itself will grow naturally with greater freedom. But it is not only necessary to purify the temple itself and consecrate it; invocations must be made. Hence it is necessary to be constantly doing things of a positive, not merely of a negative nature, to affirm that Will.
   ~ Aleister Crowley, Liber ABA, Book 4, Magick, Part 2,
29:Our normal waking consciousness, rational consciousness as we call it, is but one special type of consciousness, whilst all about it, parted from it by the filmiest of screens, there lie potential forms of consciousness entirely different. We may go through life without suspecting their existence; but apply the requisite stimulus, and at a touch they are there in all their completeness, definite types of mentality which probably somewhere have their field of application and adaptation.
No account of the universe in its totality can be final which leaves these other forms of consciousness quite discarded. How to regard them is the question,--for they are so discontinuous with ordinary consciousness ~ William James,
30:
   Sweet Mother,
   Why has the Divine made His path so difficult? He can make it easier if He wants, can't He?

First of all, one should know that the intellect, the mind, can understand nothing of the Divine, neither what He does nor how He does it and still less why He does it. To know something of the Divine, one has to rise above thought and enter into the psychic consciousness, the consciousness of the soul, or into the spiritual consciousness.
   Those who have had the experience have always said that the difficulties and sufferings of the path are not real, but a creation of human ignorance, and that as soon as one gets out of this ignorance one also gets out of the difficulties, to say nothing of the inalienable state of bliss in which one dwells as soon as one is in conscious contact with the Divine. So according to them, the question has no real basis and cannot be posed. ~ The Mother, Some Answers From The Mother, 21 September 1959,
31:the importance and power of surrender :::
   Surrender is the decision taken to hand over the responsibility of your life to the Divine. Without this decision nothing is at all possible; if you do not surrender, the Yoga is entirely out of the question. Everything else comes naturally after it, for the whole process starts with surrender. You can surrender either through knowledge or through devotion. You may have a strong intuition that the Divine alone is the truth and a luminous conviction that without the Divine you cannot manage. Or you may have a spontaneous feeling that this line is the only way of being happy, a strong psychic desire to belong exclusively to the Divine: I do not belong to my self, you say, and give up the responsibility of your being to the Truth. Then comes self-offering: Here I am, a creature of various qualities, good and bad, dark and enlightened. I offer myself as I am to you, take me up with all my ups and downs, conflicting impulses and tendencies - do whatever you like with me.
   ~ The Mother, Questions And Answers 1929-1931,
32:It has been argued that this is no relation peculiar to the constitution of humanity and its outlook upon an objective world, but the very nature of existence itself; all phenomenal existence consists of an observing consciousness and an active objectivity, and the Action cannot proceed without the Witness because the universe exists only in or for the consciousness that observes and has no independent reality. It has been argued in reply that the material universe enjoys an eternal self-existence: it was here before life and mind made their appearance; it will survive after they have disappeared and no longer trouble with their transient strivings and limited thoughts the eternal and inconscient rhythm of the suns. The difference, so metaphysical in appearance, is yet of the utmost practical import, for it determines the whole outlook of man upon life, the goal that he shall assign for his efforts and the field in which he shall circumscribe his energies. For it raises the question of the reality of cosmic existence and, more important still, the question of the value of human life.
   ~ Sri Aurobindo, The Life Divine, 23,
33:In a letter the question raised was: "Is not all action incompatible with Sri Aurobindo's yoga"?
   Sri Aurobindo: His idea that all action is incompatible with this yoga is not correct. Generally, it is found that all Rajasic activity does not go well with this yoga: for instance, political work.
   The reasons for abstaining from political activity are:
   1. Being Rajasic in its nature, it does not allow that quiet and knowledge on the basis of which the work should really proceed. All action requires a certain inner formation, an inner detached being. The formation of this inner being requires one to dive into the depth of the being, get the true Being and then prepare the true Being to come to the surface. It is then that one acquires a poise - an inner poise - and can act from there. Political work by Rajasic activity which draws the being outwards prevents this inner formation.
   2. The political field, together with certain other fields, is the stronghold of the Asuric forces. They have their eye on this yoga, and they would try to hamper the Sadhana by every means. By taking to the political field you get into a plane where these forces hold the field. The possibility of attack in that field is much greater than in others. These Asuric forces try to lead away the Sadhaka from the path by increasing Kama and Krodha - desire and anger, and such other Rajasic impulses. They may throw him permanently into the sea of Rajasic activity. ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO
34:What is the most useful idea to spread and what is the best example to set?

The question can be considered in two ways, a very general one applicable to the whole earth, and another specific one which concerns our present social environment.

From the general point of view, it seems to me that the most useful idea to spread is twofold:

1) Man carries within himself perfect power, perfect wisdom and perfect knowledge, and if he wants to possess them, he must discover them in the depth of his being, by introspection and concentration.

2) These divine qualities are identical at the centre, at the heart of all beings; this implies the essential unity of all, and all the consequences of solidarity and fraternity that follow from it.

The best example to give would be the unalloyed serenity and immutably peaceful happiness which belong to one who knows how to live integrally this thought of the One God in all.

From the point of view of our present environment, here is the idea which, it seems to me, it is most useful to spread:

True progressive evolution, an evolution which can lead man to his rightful happiness, does not lie in any external means, material improvement or social change. Only a deep and inner process of individual self-perfection can make for real progress and completely transform the present state of things, and change suffering and misery into a serene and lasting contentment.

Consequently, the best example is one that shows the first stage of individual self-perfection which makes possible all the rest, the first victory to be won over the egoistic personality: disinterestedness.

At a time when all rush upon money as the means to sat- isfy their innumerable cravings, one who remains indifferent to wealth and acts, not for the sake of gain, but solely to follow a disinterested ideal, is probably setting the example which is most useful at present.
~ The Mother, Words Of Long Ago, Volume-2, 22-06-1912, page no.66-67,
35:This is true in a general way; when those born scattered over the world at great distances from one another are driven by circumstances or by an impulsion to come and gather here, it is almost always because they have met in one life or another (not all in the same life) and because their psychic being has felt that they belonged to the same family; so they have taken an inner vow to continue to act together and collaborate. That is why even though they are born far from one another, there is something which compels them to come together; it is the psychic being, the psychic consciousness that is behind. And only to the extent the psychic consciousness is strong enough to order and organise the circumstances or the life, that is, strong enough not to allow itself to be opposed by outside forces, outside life movements, can people meet.

It is profoundly true in reality; there are large "families of beings" who work for the same cause, who have gathered in more or less large numbers and who come in groups as it were. It is as though at certain times there were awakenings in the psychic world, as though lots of little sleeping children were being called to wake up: "It is time, quick, quick, go down!" And they hurry down. And sometimes they do not drop at the same place, they are dispersed, yet there is something within which troubles them, pushes them; for one reason or another they are drawn close and that brings them together. But it is something deep in the being, something that is not at all on the surface; otherwise, even if people met they would not perhaps become aware of the bond. People meet and recognise each other only to the extent they become conscious of their psychic being, obey their psychic being, are guided by it; otherwise there is all that comes in to oppose it, all that veils, all that stupefies, all those obstacles to prevent you from finding yourself in your depths and being able to collaborate truly in the work. You are tossed about by the forces of Nature.

There is only one solution, to find your psychic being and once it is found to cling to it desperately, to let it guide you step by step whatever be the obstacle. That is the only solution. All this I did not write but I explained it to that lady. She had put to me the question: "How did I happen to come here?" I told her that it was certainly not for reasons of the external consciousness, it was something in her inner being that had pushed her. Only the awakening was not strong enough to overcome all the rest and she returned to the ordinary life for very ordinary reasons of living. ~ The Mother, Questions And Answers 1953,
36:
   Sweet Mother, how can one feel the divine Presence constantly?


Why not?

   But how can one do it?

But I am asking why one should not feel it. Instead of asking the question how to feel it, I ask the question: "What do you do that you don't feel it?" There is no reason not to feel the divine Presence. Once you have felt it, even once, you should be capable of feeling it always, for it is there. It is a fact. It is only our ignorance which makes us unaware of it. But if we become conscious, why should we not always be conscious? Why forget something one has learnt? When one has had the experience, why forget it? It is simply a bad habit, that's all.
   You see, there is something which is a fact, that's to say, it is. But we are unaware of it and do not know it. But after we become conscious and know it, why should we still forget it? Does it make sense? It's quite simply because we are not convinced that once one has met the Divine one can't forget Him any more. We are, on the contrary, full of stupid ideas which say, "Oh! Yes, it's very well once like that, but the rest of the time it will be as usual." So there is no reason why it may not begin again.
   But if we know that... we did not know something, we were ignorant, then the moment we have the knowledge... I am sincerely asking how one can manage to forget. One might not know something, that is a fact; there are countless things one doesn't know. But the moment one knows them, the minute one has the experience, how can one manage to forget? Within yourself you have the divine Presence, you know nothing about it - for all kinds of reasons, but still the chief reason is that you are in a state of ignorance. Yet suddenly, by a clicking of circumstances, you become conscious of this divine Presence, that is, you are before a fact - it is not imagination, it is a fact, it's something which exists. Then how do you manage to forget it once you have known it?
   ...
   It is because something in us, through cowardice or defeatism, accepts this. If one did not accept it, it wouldn't happen.
   Even when everything seems to be suddenly darkened, the flame and the Light are always there. And if one doesn't forget them, one has only to put in front of them the part which is dark; there will perhaps be a battle, there will perhaps be a little difficulty, but it will be something quite transitory; never will you lose your footing. That is why it is said - and it is something true - that to sin through ignorance may have fatal consequences, because when one makes mistakes, well, these mistakes have results, that's obvious, and usually external and material results; but that's no great harm, I have already told you this several times. But when one knows what is true, when one has seen and had the experience of the Truth, to accept the sin again, that is, fall back again into ignorance and obscurity - this is indeed an infinitely more serious mistake. It begins to belong to the domain of ill-will. In any case, it is a sign of slackness and weakness. It means that the will is weak.
   So your question is put the other way round. Instead of asking yourself how to keep it, you must ask yourself: how does one not keep it? Not having it, is a state which everybody is in before the moment of knowing; not knowing - one is in that state before knowing. But once one knows one cannot forget. And if one forgets, it means that there is something which consents to the forgetting, it means there is an assent somewhere; otherwise one would not forget.
   ~ The Mother, Questions And Answers 1955, 403,405,406,
37: Sri Aurobindo writes here: "...Few and brief in their visits are the Bright Ones who are willing or permitted to succour." Why?
(1 "The Way", Cent. Vol. 17, p. 40.)
One must go and ask them! But there is a conclusion, the last sentences give a very clear explanation. It is said: "Nay, then, is immortality a plaything to be given lightly to a child, or the divine life a prize without effort or the crown for a weakling?" This comes back to the question why the adverse forces have the right to interfere, to harass you. But this is precisely the test necessary for your sincerity. If the way were very easy, everybody would start on the way, and if one could reach the goal without any obstacle and without any effort, everybody would reach the goal, and when one has come to the end, the situation would be the same as when one started, there would be no change. That is, the new world would be exactly what the old has been. It is truly not worth the trouble! Evidently a process of elimination is necessary so that only what is capable of manifesting the new life remains. This is the reason and there is no other, this is the best of reasons. And, you see, it is a tempering, it is the ordeal of fire, only that which can stand it remains absolutely pure; when everything has burnt down, there remains only the little ingot of pure gold. And it is like that. What puts things out very much in all this is the religious idea of fault, sin, redemption. But there is no arbitrary decision! On the contrary, for each one it is the best and most favourable conditions which are given. We were saying the other day that it is only his friends whom God treats with severity; you thought it was a joke, but it is true. It is only to those who are full of hope, who will pass through this purifying flame, that the conditions for attaining the maximum result are given. And the human mind is made in such a way that you may test this; when something extremely unpleasant happens to you, you may tell yourself, "Well, this proves I am worth the trouble of being given this difficulty, this proves there is something in me which can resist the difficulty", and you will notice that instead of tormenting yourself, you rejoice - you will be so happy and so strong that even the most unpleasant things will seem to you quite charming! This is a very easy experiment to make. Whatever the circumstance, if your mind is accustomed to look at it as something favourable, it will no longer be unpleasant for you. This is quite well known; as long as the mind refuses to accept a thing, struggles against it, tries to obstruct it, there are torments, difficulties, storms, inner struggles and all suffering. But the minute the mind says, "Good, this is what has to come, it is thus that it must happen", whatever happens, you are content. There are people who have acquired such control of their mind over their body that they feel nothing; I told you this the other day about certain mystics: if they think the suffering inflicted upon them is going to help them cross the stages in a moment and give them a sort of stepping stone to attain the Realisation, the goal they have put before them, union with the Divine, they no longer feel the suffering at all. Their body is as it were galvanised by the mental conception. This has happened very often, it is a very common experience among those who truly have enthusiasm. And after all, if one must for some reason or other leave one's body and take a new one, is it not better to make of one's death something magnificent, joyful, enthusiastic, than to make it a disgusting defeat? Those who cling on, who try by every possible means to delay the end even by a minute or two, who give you an example of frightful anguish, show that they are not conscious of their soul.... After all, it is perhaps a means, isn't it? One can change this accident into a means; if one is conscious one can make a beautiful thing of it, a very beautiful thing, as of everything. And note, those who do not fear it, who are not anxious, who can die without any sordidness are those who never think about it, who are not haunted all the time by this "horror" facing them which they must escape and which they try to push as far away from them as they can. These, when the occasion comes, can lift their head, smile and say, "Here I am."
It is they who have the will to make the best possible use of their life, it is they who say, "I shall remain here as long as it is necessary, to the last second, and I shall not lose one moment to realise my goal"; these, when the necessity comes, put up the best show. Why? - It is very simple, because they live in their ideal, the truth of their ideal; because that is the real thing for them, the very reason of their being, and in all things they can see this ideal, this reason of existence, and never do they come down into the sordidness of material life.
So, the conclusion:
One must never wish for death.
One must never will to die.
One must never be afraid to die.
And in all circumstances one must will to exceed oneself. ~ The Mother, Question and Answers, Volume-4, page no.353-355,
38:The Two Paths Of Yoga :::
   14 April 1929 - What are the dangers of Yoga? Is it especially dangerous to the people of the West? Someone has said that Yoga may be suitable for the East, but it has the effect of unbalancing the Western mind.

   Yoga is not more dangerous to the people of the West than to those of the East. Everything depends upon the spirit with which you approach it. Yoga does become dangerous if you want it for your own sake, to serve a personal end. It is not dangerous, on the contrary, it is safety and security itself, if you go to it with a sense of its sacredness, always remembering that the aim is to find the Divine.
   Dangers and difficulties come in when people take up Yoga not for the sake of the Divine, but because they want to acquire power and under the guise of Yoga seek to satisfy some ambition. if you cannot get rid of ambition, do not touch the thing. It is fire that burns.
   There are two paths of Yoga, one of tapasya (discipline), and the other of surrender. The path of tapasya is arduous. Here you rely solely upon yourself, you proceed by your own strength. You ascend and achieve according to the measure of your force. There is always the danger of falling down. And once you fall, you lie broken in the abyss and there is hardly a remedy. The other path, the path of surrender, is safe and sure. It is here, however, that the Western people find their difficulty. They have been taught to fear and avoid all that threatens their personal independence. They have imbibed with their mothers' milk the sense of individuality. And surrender means giving up all that. In other words, you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it has nothing to do but to let the mother hold it and cry ma ma.
   If you take up this path of surrender fully and sincerely, there is no more danger or serious difficulty. The question is to be sincere. If you are not sincere, do not begin Yoga. If you were dealing in human affairs, then you could resort to deception; but in dealing with the Divine there is no possibility of deception anywhere. You can go on the Path safely when you are candid and open to the core and when your only end is to realise and attain the Divine and to be moved by the Divine. There is another danger; it is in connection with the sex impulses. Yoga in its process of purification will lay bare and throw up all hidden impulses and desires in you. And you must learn not to hide things nor leave them aside, you have to face them and conquer and remould them. The first effect of Yoga, however, is to take away the mental control, and the hungers that lie dormant are suddenly set free, they rush up and invade the being. So long as this mental control has not been replaced by the Divine control, there is a period of transition when your sincerity and surrender will be put to the test. The strength of such impulses as those of sex lies usually in the fact that people take too much notice of them; they protest too vehemently and endeavour to control them by coercion, hold them within and sit upon them. But the more you think of a thing and say, "I don't want it, I don't want it", the more you are bound to it. What you should do is to keep the thing away from you, to dissociate from it, take as little notice of it as possible and, even if you happen to think of it, remain indifferent and unconcerned. The impulses and desires that come up by the pressure of Yoga should be faced in a spirit of detachment and serenity, as something foreign to yourself or belonging to the outside world. They should be offered to the Divine, so that the Divine may take them up and transmute them. If you have once opened yourself to the Divine, if the power of the Divine has once come down into you and yet you try to keep to the old forces, you prepare troubles and difficulties and dangers for yourself. You must be vigilant and see that you do not use the Divine as a cloak for the satisfaction of your desires. There are many self-appointed Masters, who do nothing but that. And then when you are off the straight path and when you have a little knowledge and not much power, it happens that you are seized by beings or entities of a certain type, you become blind instruments in their hands and are devoured by them in the end. Wherever there is pretence, there is danger; you cannot deceive God. Do you come to God saying, "I want union with you" and in your heart meaning "I want powers and enjoyments"? Beware! You are heading straight towards the brink of the precipice. And yet it is so easy to avoid all catastrophe. Become like a child, give yourself up to the Mother, let her carry you, and there is no more danger for you.
   This does not mean that you have not to face other kinds of difficulties or that you have not to fight and conquer any obstacles at all. Surrender does not ensure a smooth and unruffled and continuous progression. The reason is that your being is not yet one, nor your surrender absolute and complete. Only a part of you surrenders; and today it is one part and the next day it is another. The whole purpose of the Yoga is to gather all the divergent parts together and forge them into an undivided unity. Till then you cannot hope to be without difficulties - difficulties, for example, like doubt or depression or hesitation. The whole world is full of the poison. You take it in with every breath. If you exchange a few words with an undesirable man or even if such a man merely passes by you, you may catch the contagion from him. It is sufficient for you to come near a place where there is plague in order to be infected with its poison; you need not know at all that it is there. You can lose in a few minutes what it has taken you months to gain. So long as you belong to humanity and so long as you lead the ordinary life, it does not matter much if you mix with the people of the world; but if you want the divine life, you will have to be exceedingly careful about your company and your environment.
   ~ The Mother, Questions And Answers 1929-1931,
39:
   The whole question.


The whole question? And now, do you understand?... Not quite? I told you that you did not understand because it was muddled up; in one question three different ideas were included. So naturally it created a confusion. But taken separately they are what I explained to you just now, most probably; that is to say, one has this altogether ignorant and obliterated consciousness and is convinced that he is the cause and effect, the origin and result of himself, separate from all others, separate with a limited power to act upon others and a little greater capacity to be set in movement by others or to react to others' influence. That is how people think usually, something like that, isn't that so? How do you feel, you? What effect do you have upon yourself? And you? And you?... You have never thought about it? You have never looked into yourself to see what effect you exercise upon yourself? Never thought over it? No? How do you feel? Nobody will tell me? Come, you tell me that. Never tried to understand how you feel? Yes? No? How strange! Never sought to understand how, for example, decisions take place in you? From where do they come? What makes you decide one thing rather than another? And what is the relation between a decision of yours and your action? And to what extent do you have the freedom of choice between one thing and another? And how far do you feel you are able to, you are free to do this or that or that other or nothing at all?... You have pondered over that? Yes? Is there any one among the students who has thought over it? No? Nobody put the question to himself? You? You?...

Even if one thinks over it, perhaps one is not able to answer!

One cannot explain?

No.

It is difficult to explain? Even this simple little thing, to see where in your consciousness the wills that come from outside meet your will (which you call yours, which comes from within), at what place the two join together and to what extent the one from outside acts upon that from within and the one from within acts upon that from outside? You have never tried to find this out? It has never seemed to you unbearable that a will from outside should have an action upon your will? No?

I do not know.

Oh! I am putting very difficult problems! But, my children, I was preoccupied with that when I was a child of five!... So I thought you must have been preoccupied with it since a long time. In oneself, there are contradictory wills. Yes, many. That is one of the very first discoveries. There is one part which wants things this way; and then at another moment, another way, and a third time, one wants still another thing! Besides, there is even this: something that wants and another which says no. So? But it is exactly that which has to be found if you wish in the least to organise yourself. Why not project yourself upon a screen, as in the cinema, and then look at yourself moving on it? How interesting it is!

This is the first step.

You project yourself on the screen and then observe and see all that is moving there and how it moves and what happens. You make a little diagram, it becomes so interesting then. And then, after a while, when you are quite accustomed to seeing, you can go one step further and take a decision. Or even a still greater step: you organise - arrange, take up all that, put each thing in its place, organise in such a way that you begin to have a straight movement with an inner meaning. And then you become conscious of your direction and are able to say: "Very well, it will be thus; my life will develop in that way, because that is the logic of my being. Now, I have arranged all that within me, each thing has been put in its place, and so naturally a central orientation is forming. I am following this orientation. One step more and I know what will happen to me for I myself am deciding it...." I do not know, I am telling you this; to me it seemed terribly interesting, the most interesting thing in the world. There was nothing, no other thing that interested me more than that.

This happened to me.... I was five or six or seven years old (at seven the thing became quite serious) and I had a father who loved the circus, and he came and told me: "Come with me, I am going to the circus on Sunday." I said: "No, I am doing something much more interesting than going to the circus!" Or again, young friends invited me to attend a meeting where we were to play together, enjoy together: "No, I enjoy here much more...." And it was quite sincere. It was not a pose: for me, it was like this, it was true. There was nothing in the world more enjoyable than that.

And I am so convinced that anybody who does it in that way, with the same freshness and sincerity, will obtain most interesting results.... To put all that on a screen in front of yourself and look at what is happening. And the first step is to know all that is happening and then you must not try to shut your eyes when something does not appear pleasant to you! You must keep them wide open and put each thing in that way before the screen. Then you make quite an interesting discovery. And then the next step is to start telling yourself: "Since all that is happening within me, why should I not put this thing in this way and then that thing in that way and then this other in this way and thus wouldn't I be doing something logical that has a meaning? Why should I not remove that thing which stands obstructing the way, these conflicting wills? Why? And what does that represent in the being? Why is it there? If it were put there, would it not help instead of harming me?" And so on.

And little by little, little by little, you see clearer and then you see why you are made like that, what is the thing you have got to do - that for which you are born. And then, quite naturally, since all is organised for this thing to happen, the path becomes straight and you can say beforehand: "It is in this way that it will happen." And when things come from outside to try and upset all that, you are able to say: "No, I accept this, for it helps; I reject that, for that harms." And then, after a few years, you curb yourself as you curb a horse: you do whatever you like, in the way you like and you go wherever you like.

It seems to me this is worth the trouble. I believe it is the most interesting thing.

...

You must have a great deal of sincerity, a little courage and perseverance and then a sort of mental curiosity, you understand, curious, seeking to know, interested, wanting to learn. To love to learn: that, one must have in one's nature. To find it impossible to stand before something grey, all hazy, in which nothing is seen clearly and which gives you quite an unpleasant feeling, for you do not know where you begin and where you end, what is yours and what is not yours and what is settled and what is not settled - what is this pulp-like thing you call yourself in which things get intermingled and act upon one another without even your being aware of it? You ask yourself: "But why have I done this?" You know nothing about it. "And why have I felt that?" You don't know that, either. And then, you are thrown into a world outside that is only fog and you are thrown into a world inside that is also for you another kind of fog, still more impenetrable, in which you live, like a cork thrown upon the waters and the waves carry it away or cast it into the air, and it drops and rolls on. That is quite an unpleasant state. I do not know, but to me it appears unpleasant.

To see clearly, to see one's way, where one is going, why one is going there, how one is to go there and what one is going to do and what is the kind of relation with others... But that is a problem so wonderfully interesting - it is interesting - and you can always discover things every minute! One's work is never finished.

There is a time, there is a certain state of consciousness when you have the feeling that you are in that condition with all the weight of the world lying heavy upon you and besides you are going in blinkers and do not know where you are going, but there is something which is pushing you. And that is truly a very unpleasant condition. And there is another moment when one draws oneself up and is able to see what is there above, and one becomes it; then one looks at the world as though from the top of a very very high mountain and one sees all that is happening below; then one can choose one's way and follow it. That is a more pleasant condition. This then is truly the truth, you are upon earth for that, surely. All individual beings and all the little concentrations of consciousness were created to do this work. It is the very reason for existence: to be able to become fully conscious of a certain sum of vibrations representing an individual being and put order there and find one's way and follow it.

And so, as men do not know it and do not do it, life comes and gives them a blow here: "Oh! that hurts", then a blow there: "Ah! that's hurting me." And the thing goes on like that and all the time it is like that. And all the time they are getting pain somewhere. They suffer, they cry, they groan. But it is simply due to that reason, there is no other: it is that they have not done that little work. If, when they were quite young, there had been someone to teach them to do the work and they had done it without losing time, they could have gone through life gloriously and instead of suffering they would have been all-powerful masters of their destiny.

This is not to say that necessarily all things would become pleasant. It is not at all that. But your reaction towards things becomes the true reaction and instead of suffering, you learn; instead of being miserable, you go forward and progress. After all, I believe it is for this that you are here - so that there is someone who can tell you: "There, well, try that. It is worth trying." ~ The Mother, Questions And Answers 1953, 199,
40:[The Gods and Their Worlds]

   [...] According to traditions and occult schools, all these zones of realities, these planes of realities have got different names; they have been classified in a different way, but there is an essential analogy, and if you go back far enough into the traditions, you see only the words changing according to the country and the language. Even now, the experiences of Western occultists and those of Eastern occultists offer great similarities. All who set out on the discovery of these invisible worlds and make a report of what they saw, give a very similar description, whether they be from here or there; they use different words, but the experience is very similar and the handling of forces is the same.

   This knowledge of the occult worlds is based on the existence of subtle bodies and of subtle worlds corresponding to those bodies. They are what the psychological method calls "states of consciousness", but these states of consciousness really correspond to worlds. The occult procedure consists then in being aware of these various inner states of being or subtle bodies and in becoming sufficiently a master of them so as to be able to go out of them successively, one after another. There is indeed a whole scale of subtleties, increasing or decreasing according to the direction in which you go, and the occult procedure consists in going out of a denser body into a subtler body and so on again, up to the most ethereal regions. You go, by successive exteriorisations, into bodies or worlds more and more subtle. It is somewhat as if every time you passed into another dimension. The fourth dimension of the physicists is nothing but the scientific transcription of an occult knowledge. To give another image, one can say that the physical body is at the centre - it is the most material, the densest and also the smallest - and the inner bodies, more subtle, overflow more and more the central physical body; they pass through it, extending themselves farther and farther, like water evaporating from a porous vase and forming a kind of steam all around. And the greater the subtlety, the more the extension tends to unite with that of the universe: one ends by universalising oneself. And it is altogether a concrete process which gives an objective experience of invisible worlds and even enables one to act in these worlds.

   There are, then, only a very small number of people in the West who know that these gods are not merely subjective and imaginary - more or less wildly imaginary - but that they correspond to a universal truth.

   All these regions, all these domains are filled with beings who exist, each in its own domain, and if you are awake and conscious on a particular plane - for instance, if on going out of a more material body you awake on some higher plane, you have the same relation with the things and people of that plane as you had with the things and people of the material world. That is to say, there exists an entirely objective relation that has nothing to do with the idea you may have of these things. Naturally, the resemblance is greater and greater as you approach the physical world, the material world, and there even comes a time when the one region has a direct action upon the other. In any case, in what Sri Aurobindo calls the overmental worlds, you will find a concrete reality absolutely independent of your personal experience; you go back there and again find the same things, with the differences that have occurred during your absence. And you have relations with those beings that are identical with the relations you have with physical beings, with this difference that the relation is more plastic, supple and direct - for example, there is the capacity to change the external form, the visible form, according to the inner state you are in. But you can make an appointment with someone and be at the appointed place and find the same being again, with certain differences that have come about during your absence; it is entirely concrete with results entirely concrete.

   One must have at least a little of this experience in order to understand these things. Otherwise, those who are convinced that all this is mere human imagination and mental formation, who believe that these gods have such and such a form because men have thought them to be like that, and that they have certain defects and certain qualities because men have thought them to be like that - all those who say that God is made in the image of man and that he exists only in human thought, all these will not understand; to them this will appear absolutely ridiculous, madness. One must have lived a little, touched the subject a little, to know how very concrete the thing is.

   Naturally, children know a good deal if they have not been spoilt. There are so many children who return every night to the same place and continue to live the life they have begun there. When these faculties are not spoilt with age, you can keep them with you. At a time when I was especially interested in dreams, I could return exactly to a place and continue a work that I had begun: supervise something, for example, set something in order, a work of organisation or of discovery, of exploration. You go until you reach a certain spot, as you would go in life, then you take a rest, then you return and begin again - you begin the work at the place where you left off and you continue it. And you perceive that there are things which are quite independent of you, in the sense that changes of which you are not at all the author, have taken place automatically during your absence.

   But for this, you must live these experiences yourself, you must see them yourself, live them with sufficient sincerity and spontaneity in order to see that they are independent of any mental formation. For you can do the opposite also, and deepen the study of the action of mental formation upon events. This is very interesting, but it is another domain. And this study makes you very careful, very prudent, because you become aware of how far you can delude yourself. So you must study both, the dream and the occult reality, in order to see what is the essential difference between the two. The one depends upon us; the other exists in itself; entirely independent of the thought that we have of it.

   When you have worked in that domain, you recognise in fact that once a subject has been studied and something has been learnt mentally, it gives a special colour to the experience; the experience may be quite spontaneous and sincere, but the simple fact that the subject was known and studied lends a particular quality. Whereas if you had learnt nothing about the question, if you knew nothing at all, the transcription would be completely spontaneous and sincere when the experience came; it would be more or less adequate, but it would not be the outcome of a previous mental formation.

   Naturally, this occult knowledge or this experience is not very frequent in the world, because in those who do not have a developed inner life, there are veritable gaps between the external consciousness and the inmost consciousness; the linking states of being are missing and they have to be constructed. So when people enter there for the first time, they are bewildered, they have the impression they have fallen into the night, into nothingness, into non-being!

   I had a Danish friend, a painter, who was like that. He wanted me to teach him how to go out of the body; he used to have interesting dreams and thought that it would be worth the trouble to go there consciously. So I made him "go out" - but it was a frightful thing! When he was dreaming, a part of his mind still remained conscious, active, and a kind of link existed between this active part and his external being; then he remembered some of his dreams, but it was a very partial phenomenon. And to go out of one's body means to pass gradually through all the states of being, if one does the thing systematically. Well, already in the subtle physical, one is almost de-individualised, and when one goes farther, there remains nothing, for nothing is formed or individualised.

   Thus, when people are asked to meditate or told to go within, to enter into themselves, they are in agony - naturally! They have the impression that they are vanishing. And with reason: there is nothing, no consciousness!

   These things that appear to us quite natural and evident, are, for people who know nothing, wild imagination. If, for example, you transplant these experiences or this knowledge to the West, well, unless you have been frequenting the circles of occultists, they stare at you with open eyes. And when you have turned your back, they hasten to say, "These people are cranks!" Now to come back to the gods and conclude. It must be said that all those beings who have never had an earthly existence - gods or demons, invisible beings and powers - do not possess what the Divine has put into man: the psychic being. And this psychic being gives to man true love, charity, compassion, a deep kindness, which compensate for all his external defects.

   In the gods there is no fault because they live according to their own nature, spontaneously and without constraint: as gods, it is their manner of being. But if you take a higher point of view, if you have a higher vision, a vision of the whole, you see that they lack certain qualities that are exclusively human. By his capacity of love and self-giving, man can have as much power as the gods and even more, when he is not egoistic, when he has surmounted his egoism.

   If he fulfils the required condition, man is nearer to the Supreme than the gods are. He can be nearer. He is not so automatically, but he has the power to be so, the potentiality.

   If human love manifested itself without mixture, it would be all-powerful. Unfortunately, in human love there is as much love of oneself as of the one loved; it is not a love that makes you forget yourself. - 4 November 1958

   ~ The Mother, Words Of The Mother III, 355
,
41:Mental Education

OF ALL lines of education, mental education is the most widely known and practised, yet except in a few rare cases there are gaps which make it something very incomplete and in the end quite insufficient.

   Generally speaking, schooling is considered to be all the mental education that is necessary. And when a child has been made to undergo, for a number of years, a methodical training which is more like cramming than true schooling, it is considered that whatever is necessary for his mental development has been done. Nothing of the kind. Even conceding that the training is given with due measure and discrimination and does not permanently damage the brain, it cannot impart to the human mind the faculties it needs to become a good and useful instrument. The schooling that is usually given can, at the most, serve as a system of gymnastics to increase the suppleness of the brain. From this standpoint, each branch of human learning represents a special kind of mental gymnastics, and the verbal formulations given to these various branches each constitute a special and well-defined language.

   A true mental education, which will prepare man for a higher life, has five principal phases. Normally these phases follow one after another, but in exceptional individuals they may alternate or even proceed simultaneously. These five phases, in brief, are:

   (1) Development of the power of concentration, the capacity of attention.
   (2) Development of the capacities of expansion, widening, complexity and richness.
   (3) Organisation of one's ideas around a central idea, a higher ideal or a supremely luminous idea that will serve as a guide in life.
   (4) Thought-control, rejection of undesirable thoughts, to become able to think only what one wants and when one wants.
   (5) Development of mental silence, perfect calm and a more and more total receptivity to inspirations coming from the higher regions of the being.

   It is not possible to give here all the details concerning the methods to be employed in the application of these five phases of education to different individuals. Still, a few explanations on points of detail can be given.

   Undeniably, what most impedes mental progress in children is the constant dispersion of their thoughts. Their thoughts flutter hither and thither like butterflies and they have to make a great effort to fix them. Yet this capacity is latent in them, for when you succeed in arousing their interest, they are capable of a good deal of attention. By his ingenuity, therefore, the educator will gradually help the child to become capable of a sustained effort of attention and a faculty of more and more complete absorption in the work in hand. All methods that can develop this faculty of attention from games to rewards are good and can all be utilised according to the need and the circumstances. But it is the psychological action that is most important and the sovereign method is to arouse in the child an interest in what you want to teach him, a liking for work, a will to progress. To love to learn is the most precious gift that one can give to a child: to love to learn always and everywhere, so that all circumstances, all happenings in life may be constantly renewed opportunities for learning more and always more.

   For that, to attention and concentration should be added observation, precise recording and faithfulness of memory. This faculty of observation can be developed by varied and spontaneous exercises, making use of every opportunity that presents itself to keep the child's thought wakeful, alert and prompt. The growth of the understanding should be stressed much more than that of memory. One knows well only what one has understood. Things learnt by heart, mechanically, fade away little by little and finally disappear; what is understood is never forgotten. Moreover, you must never refuse to explain to a child the how and the why of things. If you cannot do it yourself, you must direct the child to those who are qualified to answer or point out to him some books that deal with the question. In this way you will progressively awaken in the child the taste for true study and the habit of making a persistent effort to know.

   This will bring us quite naturally to the second phase of development in which the mind should be widened and enriched.

   You will gradually show the child that everything can become an interesting subject for study if it is approached in the right way. The life of every day, of every moment, is the best school of all, varied, complex, full of unexpected experiences, problems to be solved, clear and striking examples and obvious consequences. It is so easy to arouse healthy curiosity in children, if you answer with intelligence and clarity the numerous questions they ask. An interesting reply to one readily brings others in its train and so the attentive child learns without effort much more than he usually does in the classroom. By a choice made with care and insight, you should also teach him to enjoy good reading-matter which is both instructive and attractive. Do not be afraid of anything that awakens and pleases his imagination; imagination develops the creative mental faculty and through it study becomes living and the mind develops in joy.

   In order to increase the suppleness and comprehensiveness of his mind, one should see not only that he studies many varied topics, but above all that a single subject is approached in various ways, so that the child understands in a practical manner that there are many ways of facing the same intellectual problem, of considering it and solving it. This will remove all rigidity from his brain and at the same time it will make his thinking richer and more supple and prepare it for a more complex and comprehensive synthesis. In this way also the child will be imbued with the sense of the extreme relativity of mental learning and, little by little, an aspiration for a truer source of knowledge will awaken in him.

   Indeed, as the child grows older and progresses in his studies, his mind too ripens and becomes more and more capable of forming general ideas, and with them almost always comes a need for certitude, for a knowledge that is stable enough to form the basis of a mental construction which will permit all the diverse and scattered and often contradictory ideas accumulated in his brain to be organised and put in order. This ordering is indeed very necessary if one is to avoid chaos in one's thoughts. All contradictions can be transformed into complements, but for that one must discover the higher idea that will have the power to bring them harmoniously together. It is always good to consider every problem from all possible standpoints so as to avoid partiality and exclusiveness; but if the thought is to be active and creative, it must, in every case, be the natural and logical synthesis of all the points of view adopted. And if you want to make the totality of your thoughts into a dynamic and constructive force, you must also take great care as to the choice of the central idea of your mental synthesis; for upon that will depend the value of this synthesis. The higher and larger the central idea and the more universal it is, rising above time and space, the more numerous and the more complex will be the ideas, notions and thoughts which it will be able to organise and harmonise.

   It goes without saying that this work of organisation cannot be done once and for all. The mind, if it is to keep its vigour and youth, must progress constantly, revise its notions in the light of new knowledge, enlarge its frame-work to include fresh notions and constantly reclassify and reorganise its thoughts, so that each of them may find its true place in relation to the others and the whole remain harmonious and orderly.

   All that has just been said concerns the speculative mind, the mind that learns. But learning is only one aspect of mental activity; the other, which is at least equally important, is the constructive faculty, the capacity to form and thus prepare action. This very important part of mental activity has rarely been the subject of any special study or discipline. Only those who want, for some reason, to exercise a strict control over their mental activities think of observing and disciplining this faculty of formation; and as soon as they try it, they have to face difficulties so great that they appear almost insurmountable.

   And yet control over this formative activity of the mind is one of the most important aspects of self-education; one can say that without it no mental mastery is possible. As far as study is concerned, all ideas are acceptable and should be included in the synthesis, whose very function is to become more and more rich and complex; but where action is concerned, it is just the opposite. The ideas that are accepted for translation into action should be strictly controlled and only those that agree with the general trend of the central idea forming the basis of the mental synthesis should be permitted to express themselves in action. This means that every thought entering the mental consciousness should be set before the central idea; if it finds a logical place among the thoughts already grouped, it will be admitted into the synthesis; if not, it will be rejected so that it can have no influence on the action. This work of mental purification should be done very regularly in order to secure a complete control over one's actions.

   For this purpose, it is good to set apart some time every day when one can quietly go over one's thoughts and put one's synthesis in order. Once the habit is acquired, you can maintain control over your thoughts even during work and action, allowing only those which are useful for what you are doing to come to the surface. Particularly, if you have continued to cultivate the power of concentration and attention, only the thoughts that are needed will be allowed to enter the active external consciousness and they then become all the more dynamic and effective. And if, in the intensity of concentration, it becomes necessary not to think at all, all mental vibration can be stilled and an almost total silence secured. In this silence one can gradually open to the higher regions of the mind and learn to record the inspirations that come from there.

   But even before reaching this point, silence in itself is supremely useful, because in most people who have a somewhat developed and active mind, the mind is never at rest. During the day, its activity is kept under a certain control, but at night, during the sleep of the body, the control of the waking state is almost completely removed and the mind indulges in activities which are sometimes excessive and often incoherent. This creates a great stress which leads to fatigue and the diminution of the intellectual faculties.

   The fact is that like all the other parts of the human being, the mind too needs rest and it will not have this rest unless we know how to provide it. The art of resting one's mind is something to be acquired. Changing one's mental activity is certainly one way of resting; but the greatest possible rest is silence. And as far as the mental faculties are concerned a few minutes passed in the calm of silence are a more effective rest than hours of sleep.

   When one has learned to silence the mind at will and to concentrate it in receptive silence, then there will be no problem that cannot be solved, no mental difficulty whose solution cannot be found. When it is agitated, thought becomes confused and impotent; in an attentive tranquillity, the light can manifest itself and open up new horizons to man's capacity. Bulletin, November 1951

   ~ The Mother, On Education,
42:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.
The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.
The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.
It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.
As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.

And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.

It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!
This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.
My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?

A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.
Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.

Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.
If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.
First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The supplying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!
Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occupation, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"
I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.
Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.
These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occupying vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."
Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.
If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'
The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passage

Omnes eodem cogimur, omnium
Versatur urna serius ocius
Sors exitura et nos in aeternum
Exilium impositura cymbae.

Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?
And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'
We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?
And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.
I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!

"Who sins in hope, who, sinning, says,
'Sorrow for sin God's judgement stays!'
Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,
Like a scorch'd fly, that spins in vain
Upon the axis of its pain,
Then takes its doom, to limp and crawl,
Blind and forgot, from fall to fall."

Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.
But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!
One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.
But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!

'Farewell, farewell! but this I tell
To thee, thou Wedding-Guest!
He prayeth well, who loveth well
Both man and bird and beast.
He prayeth best, who loveth best
All things both great and small;
For the dear God who loveth us,
He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno,

*** WISDOM TROVE ***

1:The Question is what is The Question? ~ john-wheeler, @wisdomtrove
2:Cowardice asks the question, is it safe? ~ martin-luther-king, @wisdomtrove
3:it's time to simply be with the question." ~ marianne-williamson, @wisdomtrove
4:To be, or not to be, that is the question. ~ william-shakespeare, @wisdomtrove
5:Is there life before death? - that is the question! ~ anthony-de-mello, @wisdomtrove
6:What is the answer? In that case, what is the question? ~ gertrude-stein, @wisdomtrove
7:Just when I nearly had the answer, I forgot the question. ~ ashleigh-brilliant, @wisdomtrove
8:The question is not Will you succeed? but rather, Will you matter? ~ seth-godin, @wisdomtrove
9:Is it worse to be scared than to be bored, that is the question. ~ gertrude-stein, @wisdomtrove
10:This is Sunday, and the question arises, what'll I start tomorrow? ~ kurt-vonnegut, @wisdomtrove
11:The question isn't who is going to let me; it's who is going to stop me. ~ ayn-rand, @wisdomtrove
12:The question not many ask is: why are the laws of physics like they are? ~ paul-davies, @wisdomtrove
13:To choose the light or to choose other things is always the question. ~ frederick-lenz, @wisdomtrove
14:The question of how things will settle down is the only important question. ~ leo-tolstoy, @wisdomtrove
15:Let us be practical and ask the question: How do we love our enemies? ~ martin-luther-king, @wisdomtrove
16:As for morality, well that's all tied up with the question of consciousness. ~ roger-penrose, @wisdomtrove
17:The question "Is this an act of self-love or is it an act of self-sabotage?" is ~ debbie-ford, @wisdomtrove
18:I am truly grateful that faith enables me to move past the question of &
19:The question that he frames in all but words is what to make of a diminished thing. ~ robert-frost, @wisdomtrove
20:Instead of the question "What must I do for my employer?" substitute "What can I do" ~ andrew-carnegie, @wisdomtrove
21:The question was put to him, what hope is; and his answer was, "The dream of a waking man." ~ diogenes, @wisdomtrove
22:The question is not "To be or not to be," it is what we should be until we are not. ~ soren-kierkegaard, @wisdomtrove
23:In our creation, God asked a question and in our truly living; God answers the question. ~ thomas-merton, @wisdomtrove
24:No matter how successful you've been in the past the question is what's your next miracle. ~ brian-tracy, @wisdomtrove
25:The question is always the same with a dragon: will he talk with you or will he eat you? ~ ursula-k-le-guin, @wisdomtrove
26:The question is not whether we will be extremist but what kind of extremist will we be. ~ martin-luther-king, @wisdomtrove
27:Life in itself is so beautiful that to ask the question of the meaning of life is simply nonsense. ~ rajneesh, @wisdomtrove
28:The question is not how to survive, but how to thrive with passion, compassion, humor and style. ~ maya-angelou, @wisdomtrove
29:To the question what wine he found pleasant to drink, he replied, "That for which other people pay." ~ diogenes, @wisdomtrove
30:The question is not what we intended ourselves to be, but what He intended us to be when He made us. ~ c-s-lewis, @wisdomtrove
31:That's precisely the question everyone should be asking-why the hell not? - Why not you, why not now. ~ tim-ferris, @wisdomtrove
32:The most important question a human being has to face... What is it? The question, Why are we here? ~ elie-wiesel, @wisdomtrove
33:Stranger, pause and ask thyself the question, Canst thou do likewise? If not, with a blush retire. ~ charles-dickens, @wisdomtrove
34:The question is not, &
35:The question is asked in ignorance, by one who does not even know what can have led him to ask it. ~ soren-kierkegaard, @wisdomtrove
36:She is not perfect. You are not perfect. The question is whether or not you are perfect for each other ~ robin-williams, @wisdomtrove
37:So the question rises: How much liberty can you get away with? Well, you get no more liberty than you give! ~ will-rogers, @wisdomtrove
38:Irrational barriers and ancient prejudices fall quickly when the question of survival itself is at stake. ~ john-f-kennedy, @wisdomtrove
39:The question you should be asking isn't, "What do I want?" or "What are my goals?" but "What would excite me? ~ tim-ferris, @wisdomtrove
40:I think the problem, to be quite honest with you, is that you've never actually known what the question is. ~ douglas-adams, @wisdomtrove
41:If you can put the question, &
42:You ask, &
43:Your values are your current estimations of truth. They represent your answer to the question of how to live. ~ steve-pavlina, @wisdomtrove
44:Don't mistake movement for achievement. It's easy to get faked out by being busy. The question is: Busy doing what? ~ jim-rohn, @wisdomtrove
45:The question is no longer between violence and non-violence it is between non-violence and non-existence. ~ martin-luther-king, @wisdomtrove
46:The question is not whether the formula for success will work, but rather whether the person will work the formula. ~ jim-rohn, @wisdomtrove
47:Just when the question of how to live had become clearer to him, a new insoluble problem presented itself - Death. ~ leo-tolstoy, @wisdomtrove
48:Exactly!" said Deep Thought. "So once you do know what the question actually is, you'll know what the answer means. ~ douglas-adams, @wisdomtrove
49:Men have called me mad; but the question is not yet settled, whether madness is or is not the loftiest intelligence. ~ edgar-allan-poe, @wisdomtrove
50:The question isn't whether or not you should wait to be picked, the question is whether you care enough to pick yourself. ~ seth-godin, @wisdomtrove
51:The question who ought to be boss is like who ought to be the tenor in the quartet? Obviously, the man who can sing tunor. ~ henry-ford, @wisdomtrove
52:If you do not believe in a personal God, the question: &
53:It is important to realize that our inability to answer a question says nothing about whether the question itself has an answer. ~ sam-harris, @wisdomtrove
54:While the question of who killed President Kennedy is important, the question &
55:Do you imagine the universe is agitated? Go into the desert at night and look at the stars. This practice should answer the question. ~ lao-tzu, @wisdomtrove
56:The kingdom of God is available to you in the here and the now. But the question is whether you are available to the kingdom. ~ thich-nhat-hanh, @wisdomtrove
57:Who am I, and where am I going? You are the answer to this question. You are here to ask the question, and to be the answer. ~ michael-beckwith, @wisdomtrove
58:The literature of science is filled with answers found when the question propounded had an entirely different direction and end. ~ john-steinbeck, @wisdomtrove
59:The question isn't so much "Are you parenting the right way?" as it is: "Are you the adult that you want your child to grow up to be?" ~ brene-brown, @wisdomtrove
60:The question is not whether you have a right to render people miserable, but whether it is not in your best interest to make them happy. ~ edmund-burke, @wisdomtrove
61:&
62:Life has no meaning. Each of us has meaning and we bring it to life. It is a waste to be asking the question when you are the answer.  ~ joseph-campbell, @wisdomtrove
63:In response to the question, &
64:My father taught me that the question Who made me? cannot be answered, since it immediately suggests the further question, Who made God? ~ john-stuart-mill, @wisdomtrove
65:Just before she died she asked, What is the answer? No answer came. She laughed and said, In that case, what is the question? Then she died. ~ gertrude-stein, @wisdomtrove
66:In political administration, no problem is ever simple. It can never be reduced to the question whether a certain measure is good or not. ~ napoleon-bonaparte, @wisdomtrove
67:The question is not what I should do in the future to get it, but rather, what am I presently doing that prevents me from realizing it right now? ~ alan-watts, @wisdomtrove
68:Please, put aside all excuses and ask yourself, "What should I be doing?" Yes, you alone can make a difference. The question is, will you? ~ charles-r-swindoll, @wisdomtrove
69:The the question whether I am a pessimist or an optimist, I answer that my knowledge is pessimistic, but my willing and hope are optimistic. ~ albert-schweitzer, @wisdomtrove
70:Reality offers us such wealth that we must cut some of it out on the spot, simplify. The question is, do we always cut out what we should? ~ henri-cartier-bresson, @wisdomtrove
71:Of course you want to be rich and famous. It's natural. Wealth and fame are what every man desires. The question is: What are you willing to trade for it? ~ confucius, @wisdomtrove
72:The question is not: How many people take you seriously? How much are you going to accomplish? Can you show some results? but: Are you in love with Jesus? ~ henri-nouwen, @wisdomtrove
73:The question and the cry &
74:The answer to the question "where do good ideas come from" is always the same, the come from bad ideas. If you come up with 20 bad ideas you get one good one. ~ seth-godin, @wisdomtrove
75:As the struggle for survival has subsided, the question has emerged: survival for what? Ever more people have the means to live, but no meaning to live for. ~ viktor-frankl, @wisdomtrove
76:The essence of any religion lies solely in the answer to the question: why do I exist, and what is my relationship to the infinite universe that surrounds me? ~ leo-tolstoy, @wisdomtrove
77:We decided that it was no good asking what is the meaning of life, because life isn't an answer, life is the question, and you, yourself, are the answer. ~ ursula-k-le-guin, @wisdomtrove
78:It is reasonable to ask who or what created the universe, but if the answer is God, then the question has merely been deflected to that of who created God. ~ stephen-hawking, @wisdomtrove
79:Direction determines destination. So the question you must ask yourself; &
80:The question was a fashionable one, whether a definite line exists between psychological and physiological phenomena in human activity; and if so, where it lies? ~ leo-tolstoy, @wisdomtrove
81:Yoga means we take responsibility for the tasks in our life. Whatever we are supposed to have karmically, life gives us. The question is: how do we handle it? ~ frederick-lenz, @wisdomtrove
82:Are you unselfish? That is the question. If you are, you will be perfect without reading a single religious book, without going into a single church or temple. ~ swami-vivekananda, @wisdomtrove
83:The question is not whether we will be extremists, but what kind of extremists we will be... The nation and the world are in dire need of creative extremists. ~ martin-luther-king, @wisdomtrove
84:The question is this - Is man an ape or an angel? My Lord, I am on the side of the angels. I repudiate with indignation and abhorrence these new fanged theories. ~ benjamin-disraeli, @wisdomtrove
85:I think one of my pursuits over the years is trying to answer the question of &
86:The question of whether there exists a Creator and Ruler of the Universe has been answered in the affirmative by some of the highest intellects that have ever existed. ~ charles-darwin, @wisdomtrove
87:But to proceed in this reconciling project with regard to the question of liberty and necessity; the most contentious question of metaphysics, the most contentious science. ~ david-hume, @wisdomtrove
88:Give all your attention to the question: ‘What is it that makes me conscious?’, until your mind becomes the question itself and cannot think of anything else. ~ sri-nisargadatta-maharaj, @wisdomtrove
89:What difference does it make if you live in a picturesque little outhouse surrounded by 300 feeble minded goats and your faithful dog? The question is: Can you write? ~ ernest-hemingway, @wisdomtrove
90:We have not, in fact, proved that science excludes miracles: we have only proved that the question of miracles, like innumerable other questions, excludes laboratory treatment. ~ c-s-lewis, @wisdomtrove
91:In a civilization like ours, I feel that everyone has to come to terms with the claims of Jesus Christ upon his life, or else be guilty of inattention or of evading the question. ~ c-s-lewis, @wisdomtrove
92:The question that faces the strategic decision maker is not what his organisation should do tomorrow. It is, what do we have to do today to be ready for an uncertain tomorrow? ~ peter-drucker, @wisdomtrove
93:We are not for everyone and everyone is not for us. The question is, &
94:The question &
95:When we start to feel anxious or depressed, instead of asking, What do I need to get to be happy? The question becomes, What am I doing to disturb the inner peace that I already have? ~ d-t-suzuki, @wisdomtrove
96:When we start to feel anxious or depressed, instead of asking, What do I need to get to be happy? The question becomes, “What am I doing to disturb the inner peace that I already have? ~ d-t-suzuki, @wisdomtrove
97:Men have no right to put the well-being of the present generation wholly out of the question. Perhaps the only moral trust with any certainty in our hands is the care of our own time. ~ edmund-burke, @wisdomtrove
98:One [television] program was an interminable exploration of the question: can a woman with a low I.Q. be happily married to a man with a high one? The answer seemed to be yes and no. ~ kurt-vonnegut, @wisdomtrove
99:Don't spend your precious time asking "Why isn't the world a better place?" It will only be time wasted. The question to ask is "How can I make it better?" To that there is an answer. ~ leo-buscaglia, @wisdomtrove
100:Just as ice is nothing but water, so the Beloved is without form, without quality, and the question of manifestation does not arise. When this is realized, one has realized one’s Self. ~ anandamayi-ma, @wisdomtrove
101:Were we able to extract from any man a complete answer to the question, "What comes into your mind when you think about God?" we might predict with certainty the future of that man. ~ aiden-wilson-tozer, @wisdomtrove
102:The entire sweep of human history from the dark ages into the unknown future was considerably less important at the moment than the question of a certain girl and her feelings toward him. ~ arthur-c-carke, @wisdomtrove
103:The challenge of every team is to build a feeling of oneness, of dependence on one another because the question is usually not how well each person performs, but how well they work together. ~ vince-lombardi, @wisdomtrove
104:For the purpose of my life, I don't ask the question. First of all, I believe. I think the Five Books of Moses are inspired. Call it divine. I don't know. But I would certainly call it inspired. ~ elie-wiesel, @wisdomtrove
105:One cannot come back too often to the question what is knowledge and to the answer knowledge is what one knows... . Knowledge is the thing you know and how can you know more than you do know. ~ gertrude-stein, @wisdomtrove
106:The question of immortality is of its nature not a scholarly question. It is a question welling up from the interior which the subject must put to itself as it becomes conscious of itself. ~ soren-kierkegaard, @wisdomtrove
107:In order to govern, the question is not to follow out a more or less valid theory but to build with whatever materials are at hand. The inevitable must be accepted and turned to advantage. ~ napoleon-bonaparte, @wisdomtrove
108:There was a time when we wanted to be told what an electron is. The question was never answered. No familiar conceptions can be woven around the electron; it belongs to the waiting list. ~ sir-arthur-eddington, @wisdomtrove
109:The ruling power is always faced with the question, In such and such circumstances, what would you do?’, whereas the opposition is not obliged to take responsibility or make any real decisions. ~ george-orwell, @wisdomtrove
110:Once again, only religion can answer the question of the purpose of life. One can hardly be wrong in concluding that the idea of life having a purpose stands and falls with the religious system. ~ sigmund-freud, @wisdomtrove
111:It posed the question posed by all such stone piles.: how had puny men moved stones so big? And, like all such stone piles, it answered the question itself. Dumb terror had moved those stones so big ~ kurt-vonnegut, @wisdomtrove
112:I will remove from my vocabulary such words and phrases as quit, cannot, unable, impossible, out of the question, improbable, failure, unworkable, hopeless, and retreat; for they are the words of fools. ~ og-mandino, @wisdomtrove
113:If we're looking for intelligence in the universe I think everybody assumes that this has to start with life and so the question is: "How likely is it that there will be life elsewhere in the universe?" ~ paul-davies, @wisdomtrove
114:I prefer rationalism to atheism. The question of God and other objects-of-faith are outside reason and play no part in rationalism, thus you don't have to waste your time in either attacking or defending. ~ isaac-asimov, @wisdomtrove
115:It answers the question that was tormenting you: my love, you are not &
116:Q: When I ask a question and you answer, what exactly happens?  M: The question and the answer - both appear on the screen. The lips move, the body speaks - and again the screen is clear and empty. ~ sri-nisargadatta-maharaj, @wisdomtrove
117:The longer I live and the more I study the question, the more I am convinced that it is not so much the problem of what you will do with Negro, as what the Negro will do with you and your &
118:Conversion is not only changing the faith. Conversion is changing the heart and working over there is the grace of God. Then only comes the question of change of faith. Nobody can force you, not even the holy prophets. ~ mother-teresa, @wisdomtrove
119:What kind of dog is that?" I would always give the same answer: "She's a brown dog." Similarly, when the question is raised, "What kind of God do you believe in?" my answer is easy: "I believe in a magnificent God. ~ elizabeth-gilbert, @wisdomtrove
120:I'm often asked what I think about as I run. Usually the people who ask this have never run long distances themselves. I always ponder the question. What exactly do I think about when I'm running? I don't have a clue. ~ haruki-murakami, @wisdomtrove
121:These false answers such as, I am stone, I am bird, I am animal, I am man, I am woman, I am great, I am small are, in turn, received, tested and discarded until the Question arrives at the right and Final Answer, I AM GOD. ~ meher-baba, @wisdomtrove
122:Only in the few universes that are like ours would intelligent beings develop and ask the question: ‘Why is the universe the way we see it?’ The answer is then simple: If it had been any different, we would not be here! ~ stephen-hawking, @wisdomtrove
123:There is a riddle about a man who is locked in a room with nothing but a bed and a calendar, and the question is: How does he survive? The answer is: He eats dates from the calendar and drinks from the springs of the bed. ~ kurt-vonnegut, @wisdomtrove
124:Billions of things could happen that you haven’t even thought of yet. The question is not whether they will happen. Things are going to happen. The real question is whether you want to be happy regardless of what happens. ~ michael-singer, @wisdomtrove
125:Give up the idea of being the body and face the question: Who am l? At once a process will be set in motion which will bring back reality, or, rather, will take the mind to reality. Only, you must not be afraid. ~ sri-nisargadatta-maharaj, @wisdomtrove
126:When you ask for help listen. It's one thing to ask the question and it's another thing to listen to the answer. Many people ask questions but they do not like what they hear and so they pretend that they heard nothing at all. ~ gary-zukav, @wisdomtrove
127:The experiment is to ask the question; the observation is to look at yourself and see what happens. Being a science the law cannot vary. Any apparent variation is in you, you will have stepped off the way of facts into conclusions. ~ barry-long, @wisdomtrove
128:His view of the world is one that keeps his blood pressure low, sweeping the cholesterol from his relaxed, freeway-sized arteries. Everyone knows he is going to live till age ninety, although the question that goes begging is, what? ~ steve-martin, @wisdomtrove
129:Nevertheless, the liturgy of Ash Wednesday is not focussed on the sinfulness of the penitent but on the mercy of God. The question of sinfulness is raised precisely because this is a day of mercy, and the just do not need a savior. ~ thomas-merton, @wisdomtrove
130:We ourselves need love; it's not only society, the world outside, that needs love. But we can't expect that love to come from outside of us. We should ask the question whether we are capable of loving ourselves as well as others. ~ thich-nhat-hanh, @wisdomtrove
131:Perhaps the way to meet tomorrow’s challenges is not to use yesterday’s solutions, but to dare to think the previously unthinkable, to speak the previously unspeakable, and to try that which was previously out of the question. ~ neale-donald-walsch, @wisdomtrove
132:In my early professional years I was asking the question: How can I treat, or cure, or change this person? Now I would phrase the question in this way: How can I provide a relationship which this person may use for his own personal growth? ~ carl-rogers, @wisdomtrove
133:In my early professionals years I was asking the question: How can I treat, or cure, or change this person? Now I would phrase the question in this way: How can I provide a relationship which this person may use for his own personal growth? ~ carl-rogers, @wisdomtrove
134:The first question which the priest and the Levite asked was: &
135:It is better to be a human being dissatisfied than a pig satisfied; better to be Socrates dissatisfied than a fool satisfied. And if the fool, or the pig, are of a different opinion, it is because they only know their own side of the question. ~ john-stuart-mill, @wisdomtrove
136:She’s wonderful. Tell her I’ve never seen such beautiful hands. I wonder what she sees in you.‚Äù Waddington, smiling, translated the question. ‚ÄúShe says I’m good.‚Äù ‚ÄúAs if a woman ever loved a man for his virtue,‚Äù Kitty mocked. ~ william-somerset-maugham, @wisdomtrove
137:The great fault of all ethics hitherto has been that they believed themselves to have to deal only with the relations of man to man. In reality, however, the question is what is his attitude to the world and all life that comes within his reach. ~ albert-schweitzer, @wisdomtrove
138:You’re not perfect, sport. And let me save you the suspense: This girl you met, she isn’t perfect either. But the question is whether or not you’re perfect for each other. That’s the whole deal — that’s what intimacy is all about. — Good Will Hunting ~ robin-williams, @wisdomtrove
139:it is all the question of identity. ... As long as the outside does not put a value on you it remains outside but when it does put a value on you then it gets inside or rather if the outside puts a value on you then all your inside gets to be outside. ~ gertrude-stein, @wisdomtrove
140:Our model of the cosmos must be as inexhaustible as the cosmos. A complexity that includes not only duration but creation, not only being but becoming, not only geometry but ethics. It is not the answer we are after, but only how to ask the question. ~ ursula-k-le-guin, @wisdomtrove
141:We are a bit of stellar matter gone wrong. We are physical machinery—puppets that strut and talk and laugh and die as the hand of time pulls the strings beneath. But there is one elementary inescapable answer. We are that which asks the question. ~ sir-arthur-eddington, @wisdomtrove
142:I began to realize that the most profound wisdom of man was rooted in the answers given by faith and that I did not have the right to deny them on the grounds of reason; above all, I realized that these answers alone can form a reply to the question of life. ~ leo-tolstoy, @wisdomtrove
143:When you have a problem, a desire exudes forth from you, and Source hears it and answers it immediately. Once you remove your attention from the problem, you then allow the solution. Give birth to the question and let it go - and allow the answer to flow. ~ esther-hicks, @wisdomtrove
144:A commander in chief ought to say to himself several times a day: If the enemy should appear on my front, on my right, on my left, what would I do? And if the question finds him uncertain, he is not well placed, he is not as he should be, and he should remedy it. ~ napoleon-bonaparte, @wisdomtrove
145:We each appear to hold within ourselves a range of divergent views as to our native qualities.. And amid such uncertainty, we typically turn to the wider world to settle the question of our significance.. we seem beholden to affections of others to endure ourselves. ~ alain-de-botton, @wisdomtrove
146:You see, my friends... you begin to ask the questions, &
147:I should like to raise the question whether the inevitable stunting of the sense of smell as a result of man's turning away from the earth, and the organic repression of the smell-pleasure produced by it, does not largely share in his predisposition to nervous diseases. ~ sigmund-freud, @wisdomtrove
148:The water vessel, taken as a vessel only, raises the question, "Why does it exist at all?" Through its fitness of construction, it offers the apology for its existence. But where it is a work of beauty it has no question to answer; it has nothing to do, but to be. ~ rabindranath-tagore, @wisdomtrove
149:All too many of those who live in affluent America ignore those who exist in poor America; in doing so, the affluent Americans will eventually have to face themselves with the question that Eichman chose to ignore: How responsible am I for the well-being of my fellows? ~ martin-luther-king, @wisdomtrove
150:I find myself immersed in the deep mystery. Then something astonishing happens. The inarticulate question of the heart dissolves into the ocean of mystery. And I feel I’ve found the answer I’m looking for. But this answer, like the question, is more of a feeling than a thought. ~ tim-freke, @wisdomtrove
151:The difference between ordinary and extraordinary is that little extra. The question isn't who is going to let me; it's who is going to stop me you don't have to see the whole staircase, just take the first step the man who moves a mountain begins by carrying away small stones. ~ confucius, @wisdomtrove
152:If you're feeling pain, express that to the Lord. If you're feeling worried, express those worries. One passage that gives me comfort is in Psalms, Chapter 11, verse 3, it reads, "When all that is good falls apart, what can good people do?" That's really the question of the day. ~ max-lucado, @wisdomtrove
153:The next thing to be said about what long-range planning is not, is that it does not deal with future decisions. It deals with the futurity of present decisions. Decisions exist only in the present. The question that faces the long-range planner is not what we should do tomorrow. ~ peter-drucker, @wisdomtrove
154:Far more often [than asking the question &
155:After I give lectures-on almost any subject-I am often asked, "Do you believe in UFOs?" I'm always struck by how the question is phrased, the suggestion that this is a matter of belief and not evidence. I'm almost never asked, "How good is the evidence that UFOs are alien spaceships?" ~ carl-sagan, @wisdomtrove
156:Peace is present right here and now, in ourselves and in everything we do and see. Every breath we take, every step we take, can be filled with peace, joy, and serenity. The question is whether or not we are in touch with it. We need only to be awake, alive in the present moment. ~ thich-nhat-hanh, @wisdomtrove
157:Every decision that you make either moves you toward your personality, or toward your soul. Each decision you make is an answer to the question, &
158:The question about progress has become the question whether we can discover any way of submitting to the worldwide paternalism of a technocracy without losing all personal privacy and independence. Is there any possibility of getting the super Welfare State's honey and avoiding the sting? ~ c-s-lewis, @wisdomtrove
159:I know for sure, that the universe is wise and compassionate. The question then becomes: How can there be such brutality and pain and such suffering in the world if the universe is compassionate and wise. The reason is we put it there. We create it. And it is up to us to stop creating it. ~ gary-zukav, @wisdomtrove
160:As we have seen, the first public expression of disenchantment with nonviolence arose around the question of &
161:The Question is not how much are you going to accomplish? Or can you show some results? But are you in love with Jesus? In our world of brokeness and despair, there is an enormous need for men and women who know the heart of God; a heart that forgives, cares, reaches out and wants to heal. ~ henri-nouwen, @wisdomtrove
162:Truth has always had many loud proclaimers, but the question is whether a person will in the deepest sense acknowledge the truth, allow it to permeate his whole being, accept all its consequences, and not have an emergency hiding place for himself and a Judas kiss for the consequence. ~ soren-kierkegaard, @wisdomtrove
163:Regarding History as the slaughter-bench at which the happiness of peoples, the wisdom of States, and the virtue of individuals have been victimized&
164:I cannot remember a time when the question of why people behave as they do was not intensely interesting to me. The desire to understand was very important. When I was young, I was aware of the fact that much of the time, the reasons a person gave for his actions were not the actual reasons. ~ nathaniel-branden, @wisdomtrove
165:Men have called me mad; but the question is not yet settled, whether madness is or is not the loftiest intelligence– whether much that is glorious– whether all that is profound– does not spring from disease of thought– from moods of mind exalted at the expense of the general intellect. ~ edgar-allan-poe, @wisdomtrove
166:The question of being is everything. Nothing could be more important or consequential-n othing where the stakes run so high. To remain unconscious of being is to remain asleep to our own reality and therefore asleep to reality at large. The choice is simple: awaken to being or sleep an endless sleep. ~ adyashanti, @wisdomtrove
167:When I use a word,’ Humpty Dumpty said in rather a scornful tone, it means just what I choose it to mean ‚Äî neither more nor less.’ ‘The question is,’ said Alice, whether you can make words mean so many different things.’ ‘The question is,’ said Humpty Dumpty, which is to be master ‚Äî that’s all. ~ lewis-carroll, @wisdomtrove
168:I think there is, not in the sense that I enjoy it, but that it's an important question. It's the question, "Does the presence of pain mean God doesn't care? Does God not love me anymore?" I think that's a very common connection we tend to make. I see that a lot in my own life and in the lives of others. ~ max-lucado, @wisdomtrove
169:So the question is not: Why start off on such a path? You have already started off. You did so with the first beat of your heart. The question is: Do I wish to walk this path consciously, or unconsciously? With awareness or lack of awareness? As the cause of my experience, or at the effect of it? ~ neale-donald-walsch, @wisdomtrove
170:No matter who we are, life is going to put us through the changes we need to go through. The question is: Are we willing to use this force for our transformation? I saw that even very intense situations don’t have to leave psychological scars, if we are willing to process our changes at a deeper level. ~ michael-singer, @wisdomtrove
171:And one day we must ask the question, "Why are there forty million poor people in America?" And when you begin to ask that question, you are raising questions about the economic system, about a broader distribution of wealth. When you ask that question, you begin to question the capitalistic economy. ~ martin-luther-king, @wisdomtrove
172:Considering the multitude of mortals that handle the pen in these days, and can mostly spell, and write without glaring violations of grammar, the question naturally arises: How is it, then, that no work proceeds from them, bearing any stamp of authenticity and permanence; of worth for more than one day? ~ thomas-carlyle, @wisdomtrove
173:There was a time when we wanted to be told what an electron is. The question was never answered. No familiar conceptions can be woven around the electron; it belongs to the waiting list. Arthur Eddington ~ sir-arthur-eddington, @wisdomtrove
174:We no longer even understand the question whether change is by itself good or bad, ... We start out with the axiom that it is the norm. We do not see change as altering the order... We see change as being order itself - indeed the only order we can comprehend today is a dynamic, a moving, a changing one. ~ peter-drucker, @wisdomtrove
175:When I lay these questions before God I get no answer. But a rather special sort of &
176:Let the average man be put to the proof on the question of who is above, and his true position will be exposed. Let him be forced into making a choice between God and money, between God and men, between God and personal ambition, God and self, God and human love, and God will take second place every time. ~ aiden-wilson-tozer, @wisdomtrove
177:We cannot afford to differ on the question of honesty if we expect our republic permanently to endure. Honesty is not so much a credit as an absolute prerequisite to efficient service to the public. Unless a man is honest, we have no right to keep him in public life; it matters not how brilliant his capacity. ~ theodore-roosevelt, @wisdomtrove
178:The question we need to ask ourselves is whether there is any place we can stand in ourselves where we can look at all that's happening around us without freaking out, where we can be quiet enough to hear our predicament, and where we can begin to find ways of acting that are at least not contributing to further destabilization. ~ ram-das, @wisdomtrove
179:The question of whether or not there is a God or truth or reality or whatever you like to call it, can never be answered by books, by priests, philosopher's or saviours. Nobody and nothing can answer the question but you yourself, and that is why you must know yourself - Immaturity lies only in total ignorance of self. ~ jiddu-krishnamurti, @wisdomtrove
180:In many cultures it is customary to answer that God created the universe out of nothing. But this is mere temporizing. If we wish courageously to pursue the question, we must, of course ask next where God comes from? And if we decide this to be unanswerable, why not save a step and conclude that the universe has always existed? ~ carl-sagan, @wisdomtrove
181:I went to a heavy metal concert. The singer yelled out, "How many of you people feel like human beings tonight?" And then he said, "How many of you feel like animals?" The thing is, everyone cheered after the animals part, but I cheered after the human beings part because I did not know there was a second part to the question. ~ mitch-hedberg, @wisdomtrove
182:I think the question is, how do we live with change? Change in our friends, change in our lovers? Change in me and change in my body, from the stroke. Things have changed this plane of consciousness. We've tried to keep things the same. It causes suffering. This suffering is another step in your spiritual life, in your spiritual journey. ~ ram-das, @wisdomtrove
183:What was the question? ... Oh. Where do I get my crazy ideas? Answer: sleep-fairy, walk-fairy, shower-fairy.  Book-fairy.  And in these last few years, from my wife. Now when I have questions I ask her and she tells me the answer.  If you haven't already, I'd suggest you want to find your soulmate, as soon as you can.  Next question? ~ richard-bach, @wisdomtrove
184:No amount of outer technology, no amount of computers and biotechnology and nanotechnology is going to stop the continuation of warfare and racism and environmental destruction. What's called for on the Earth at this time is really a change of heart ... the question is really not the future of humanity, but the presence of eternity. ~ jack-kornfield, @wisdomtrove
185:Now I wonder whether I have sufficiently realized that during all this time God has been trying to find me, to know me, and to love me. The question is not &
186:This is what is sad when one contemplates human life, that so many live out their lives in quiet lostness... they live, as it were, away from themselves and vanish like shadows. Their immortal souls are blown away, and they are not disquieted by the question of its immortality, because they are already disintegrated before they die. ~ soren-kierkegaard, @wisdomtrove
187:... for the question is of will, and not, as the insanity of logic has assumed of power. It is not that the Deity cannot modify his laws, but that we insult him in imagining a possible necessity for modification.  In their origin these laws were fashioned to embrace all contingencies which could lie in the future.  With God all is Now. ~ edgar-allan-poe, @wisdomtrove
188:I have a thousand brilliant lies for the question: How are you? I have a thousand brilliant lies for the question: What is God? If you think that the Truth can be known from words; if you think that the Sun and the Ocean can pass through that tiny opening called the mouth, someone should start laughing!  Someone should start wildly laughing now! ~ hafez, @wisdomtrove
189:I'm all for past influences; the question is whether they are deterministic. Freud and the behaviorists argue that what we are at any given moment is billiard balls whose past determines our future course. That doesn't take into account that we are forever generating internal representations of positive futures and choosing among them. ~ martin-seligman, @wisdomtrove
190:I think the oversight is great, and I think that oversight ought to be devoted almost entirely to the question is this being done at market you know. In other words, you want to make sure that the government isn't investing foolishly. But you don't want to care about which congressional districts it goes to or whether banks get favored over. ~ warren-buffet, @wisdomtrove
191:I wasn't in love with her. And she didn't love me. For me the question of love was irrelevant. What I sought was the sense of being tossed about by some raging, savage force, in the midst of which lay something absolutely crucial. I had no idea what that was. But I wanted to thrust my hand right inside her body and touch it, whatever it was. ~ haruki-murakami, @wisdomtrove
192:We have moved into an era where we are called upon to raise certain basic questions about the whole society. We are still called upon to give aid to the beggar who finds himself in misery and agony on life's highway. But one day, we must ask the question of whether an edifice which produces beggars must not be restructured and refurbished. ~ martin-luther-king, @wisdomtrove
193:[I] put the question directly to myself: "Suppose that all your objects in life were realized; that all the changes in institutions and opinions which you are looking forward to, could be completely effected at this very instant: would this be a great joy and happiness to you?" And an irrepressible self-consciousness distinctly answered, "No! ~ john-stuart-mill, @wisdomtrove
194:When he whom I love travels with me or sits a long while holding me by the hand, … Then I am charged with untold and untellable wisdom, I am silent, I require nothing further, I cannot answer the question of appearances or that of identity beyond the grave, But I walk or sit indifferent, I am satisfied, He ahold of my hand has completely satisfied me. ~ walt-whitman, @wisdomtrove
195:Q:  Surely there must be something in common between the many points of consciousness we are.   M:  First know your own mind and you will find that the question of other minds does not arise at all, for there are no other people. You are the common factor, the only link between the minds. Being is consciousness; &
196:So when people ask me if I believe God created the universe, I tell them that the question itself makes no sense. Time didn't exist before the Big Bang, so there is no time for God to make the universe in. It's like asking for directions to the edge of the earth; the earth is a sphere, it doesn't have an edge, so looking for it is a futile exercise. ~ stephen-hawking, @wisdomtrove
197:Now, you see, if you understand what I'm saying, with your intelligence, and then take the next step and say "But I understood it now, but I didn't feel it." Then, next I raise the question: Why do you want to feel it? You say: "I want something more", because that's again that spiritual greed. And you could only say that because you didn't understand it. ~ alan-watts, @wisdomtrove
198:The question of love is one that cannot be evaded. Whether or not you claim to be interested in it from the moment you are alive you are bound to be concerned with love because love is not just something that happens to you: It is a certain special way of being alive. Love is in fact an intensification of life a completeness a fullness a wholeness of life. ~ thomas-merton, @wisdomtrove
199:My biggest faults is that the faults I was born with grow bigger each year. It's like I was raising chickens inside me. The chickens lay eggs and the eggs hatch into other chickens, which then lay eggs. Is this any way to live a life? What with all these faults I've got going, I have to wonder. Sure, I get by. But in the end, that's not the question, is it? ~ haruki-murakami, @wisdomtrove
200:In every age immorality has found no less support in religion than morality has. If the achievements of religion in respect to man's happiness, susceptibility to culture and moral control are no better than this, the question cannot but arise whether we are not overrating its necessity for mankind, and whether we do wisely in basing our cultural demands upon it. ~ sigmund-freud, @wisdomtrove
201:I often feel like saying, when I hear the question &
202:It turns out, however, that how much life satisfaction people report is itself determined by how good we feel at the very moment we are asked the question. Averaged over many people, the mood you are in determines more than 70 percent of how much life satisfaction you report and how well you judge your life to be going at that moment determines less than 30 percent. ~ martin-seligman, @wisdomtrove
203:Remember one thing: meditation means awareness. Whatsoever you do with awareness is meditation. Action is not the question, but the quality that you bring to your action. Walking can be a meditation if you walk alertly. Sitting can be a meditation if you listen with awareness. Just listening to the inner noise of your mind can be a meditation if you remain alert and watchful. ~ rajneesh, @wisdomtrove
204:What I try to do is narrow the sermon series down to one big question. In this case the question is: What happens when grace happens? I knew I wanted to preach about grace. I just felt as if it was time for our church to be refreshed and see the beauty of God's grace - the uniqueness of the Christian grace as compared to the teachings of other world religions on forgiveness. ~ max-lucado, @wisdomtrove
205:You know, it’s the same thing as the question of free will and destiny, the question of creativity - you, the artist, you’re not the puppet of the piano, you’re not the puppet of the muse, but you’re not its master, either. It’s a relationship, it’s a conversation, and all it wants is to be treated with respect and dignity - and it will return ten thousand times over. ~ elizabeth-gilbert, @wisdomtrove
206:However, community is first of all a quality of the heart. It grows from the spiritual knowledge that we are alive not for ourselves but for one another. Community is the fruit of our capacity to make the interests of others more important than our own. The question, therefore, is not &
207:On some positions, cowardice asks the question, is it expedient? And then expedience comes along and asks the question, is it politic? Vanity asks the question, is it popular? Conscience asks the question, is it right? There comes a time when one must take the position that is neither safe nor politic nor popular, but he must do it because conscience tells him it is right. ~ martin-luther-king, @wisdomtrove
208:All I did was collect a few of the questions I've been asked through the years, write up a brief response and put them in this publication. As a pastor, you get asked questions and receive emails. Many of them I had answered, but just in conversation. So we kind of re-crafted the question and answered it. It turned out to be an interesting exercise. I hope it's encouraging for people. ~ max-lucado, @wisdomtrove
209:I was much more afraid in Montgomery when I had a gun in my house. When I decided that I couldn’t keep a gun, I came face-to-face with the question of death and I dealt with it. From that point on, I no longer needed a gun nor have I been afraid. Had we become distracted by the question of my safety we would have lost the moral offensive and sunk to the level of our oppressors. ~ martin-luther-king, @wisdomtrove
210:Someone asked me whether I was aware of all the people out there who were praying for the President. And I had to say, "Yes, I am. I've felt it. I believe in intercessory prayer." But I couldn't help but say to that questioner after he'd asked the question that - or at least say to them that if sometimes when he was praying he got a busy signal, it was just me in there ahead of him. ~ ronald-reagan, @wisdomtrove
211:In reality all existence, every form, is my own, within my consciousness. I cannot tell what I am because words can describe only what I am not. I am, and because I am, all is. But I am beyond consciousness and, therefore, in consciousness I cannot say what I am. Yet, I am. The question &
212:Oh Lord, there it is again. The question;" What kind of business should I start?" Incidentially, it has a twin that also sets me off: "What should I specialize in during the second year of my MBA studies?" Sorry, but those are two of the most profoundly upsetting questions anyone can ask - upsetting because the answer should be obvious: Do what turns you on, not what the statistics say is best. ~ tom-peters, @wisdomtrove
213:As followers of Christ, we are to be careful not to remain victims of the many cultural presuppositions of who he is, and what he teaches, insofar as taking for granted our own caricatures of him. Let it boil in both mind and heart the question, &
214:Chris Langan] told me not long ago. I found if I go to bed with a question on my mind, all I have to do is concentrate on the question before I go to sleep and I virtually always have the answer in the morning. Sometimes I realize what the answer is because I dreamt the answer and I can remember it. Other times I just feel the answer, and I start typing and the answer emerges onto the page. ~ malcolm-gladwell, @wisdomtrove
215:My opposition to war is not based upon pacifist or non-resistant principles. It may be that the present state of civilization is such that certain international questions cannot be discussed; it may be that they have to be fought out. But the fighting never settles the question. It only gets the participants around to a frame of mind where they will agree to discuss what they were fighting about. ~ henry-ford, @wisdomtrove
216:Strangely enough, for many many years I didn't talk about my childhood and then when I did I got a ton of mail - literally within a year I got a couple of thousand letters from people who'd had a worse childhood, a similar childhood, a less-bad childhood, and the question that was most often posed to me in those letters was: how did you get past the trauma of being raised by a violent alcoholic? ~ dean-koontz, @wisdomtrove
217:We gallop through our lives like circus performers balancing on two speeding side-by-side horses&
218:And above all, you must be asking which door is the true one; not which pleases you best by its paint and panelling…the question should never be: ‘Do I like that kind of service?’ but ‘Are these doctrines true: Is holiness there? Does my conscience move me towards this? Is my reluctance to move to this door due to my pride, or my mere taste, or my personal dislike for this particular door-keeper? ~ c-s-lewis, @wisdomtrove
219:Go into yourself and test the deeps in which your life takes rise; at its source you will find the answer to the question whether you must create. Accept it, just as it sounds, without inquiring into it. Perhaps it will turn out that you are called to be an artist. Then take that destiny upon yourself and bear it, its burden and its greatness, without ever asking what reward might come from outside. ~ rainer-maria-rilke, @wisdomtrove
220:Novelty may fix our attention not even on the service but on the celebrant. You know what I mean. Try as one may to exclude it, the question "What on earth is he up to now?" will intrude. It lays one's devotion waste. There is really some excuse for the man who said, "I wish they'd remember that the charge to Peter was Feed my sheep; not Try experiments on my rats, or even, Teach my performing dogs new tricks. ~ c-s-lewis, @wisdomtrove
221:The History of every major Galactic Civilization tends to pass through three distinct and recognizable phases, those of Survival, Inquiry and Sophistication, otherwise known as the How, Why, and Where phases. For instance, the first phase is characterized by the question &
222:[My father] impressed upon me from the first, that the manner in which the world came into existence was a subject on which nothing was known: that the question, "Who made me?" cannot be answered, because we have no experience or authentic information from which to answer it; and that any answer only throws the difficulty a step further back, since the question immediately presents itself, "Who made God? ~ john-stuart-mill, @wisdomtrove
223:The question "What shall we do about it?" is only asked by those who do not understand the problem. If a problem can be solved at all, to understand it and to know what to do about it are the same thing. On the other hand, doing something about a problem which you do not understand is like trying to clear away darkness by thrusting it aside with your hands. When light is brought, the darkness vanishes at once. ~ alan-watts, @wisdomtrove
224:Excitement is the more practical synonym for happiness, and it is precisely what you should strive to chase. It is the cure-all. When people suggest you follow your "passion" or your "bliss," I propose that they are, in fact, referring to the same singular concept: excitement. This brings us full circle. The question you should be asking isn't, "What do I want?" or "What are my goals?" but "What would excite me?" ~ tim-ferris, @wisdomtrove
225:It turns out that the men who ultimately, who unpretentiously value peace are willing to sacrifice their own peace of mind in order to render it. The question is, &
226:It seems then, say I, that you leave politics entirely out of the question, and never suppose, that a wise magistrate can justly be jealous of certain tenets of philosophy, such as those of Epicurus, which, denying a divine existence, and consequently a providence and a future state, seem to loosen, in a great measure, the ties of morality, and may be supposed, for that reason, pernicious to the peace of civil society. ~ david-hume, @wisdomtrove
227:Q: When I see something pleasant, I want it. Who exactly wants it? The self or the mind?  M: The question is wrongly put. There is no &
228:Tell me," said the atheist , "Is there a God really?" Said the master, "If you want me to be perfectly honest with you, I will not answer." Later the disciples demanded to know why he had not answered. "Because the question is unanswerable," said the Master. "So you are an atheist?" "Certainly not. The atheist makes the mistake of denying that of which nothing may be said... and the theist makes the mistake of affirming it. ~ anthony-de-mello, @wisdomtrove
229:Arabia was idolatrous when, six centuries after Jesus, Muhammad introduced the worship of the God of Abraham, of Ishmael, of Moses, and Jesus. The Ariyans and some other sects had disturbed the tranquility of the east by agitating the question of the nature of the Father, the son, and the Holy Ghost. Muhammad declared that there was none but one God who had no father, no son and that the trinity imported the idea of idolatry. ~ napoleon-bonaparte, @wisdomtrove
230:Q: How does one bring to an end this sense of separateness?  M: By focussing the mind on &
231:I ask that you offer to the political arena, and to the critical problems of our society which are decided therein, the benefit of the talents which society has helped to develop in you. I ask you to decide, as Goethe put it, whether you will be an anvilor a hammer. The question is whether you are to be a hammerwhether you are to give to the world in which you were reared and educated the broadest possible benefits of that education. ~ john-f-kennedy, @wisdomtrove
232:I find myself immersed in the deep mystery. Then something astonishing happens. The inarticulate question of the heart dissolves into the ocean of mystery. And I feel I’ve found the answer I’m looking for. But this answer, like the question, is more of a feeling than a thought. I can’t really express the inarticulate question, because it’s too deep for words. I can’t really express the inarticulate answer, because it’s too deep for words. ~ tim-freke, @wisdomtrove
233:Although I am fully convinced of the truth of the views given in this volume under the form of an abstract, I by no means expect to convince experienced naturalists whose minds are stocked with a multitude of facts all viewed, during a long course of years, from a point of view directly opposite to mine... I look with confidence to the future, to young and rising naturalists, who will be able to view both sides of the question with impartiality. ~ charles-darwin, @wisdomtrove
234:Consequently, if my theory be true, it is indisputable that before the lowest Silurian stratum was deposited, long periods elapsed, as long as, or probably far longer than, the whole interval from the Silurian age to the present day; and that during these vast, yet quite unknown, periods of time, the world swarmed with living creatures. To the question why we do not find records of these vast primordial periods, I can give no satisfactory answer. ~ charles-darwin, @wisdomtrove
235:There was a message written in pencil on the tiles by the roller towel. This was it: What is the purpose of life? Trout plundered his pockets for a pen or pencil. He had an answer to the question. But he had nothing to write with, not even a burnt match. So he left the question unanswered, but here is what he would have written, if he had found anything to write with: To be the eyes and ears and conscience of the Creator of the Universe, you fool. ~ kurt-vonnegut, @wisdomtrove
236:Our tragedy today is a general and universal physical fear so long sustained by now that we can even bear it. There are no longer problems of the spirit. There is only the question: When will I be blown up? Because of this, the young man or woman writing today has forgotten the problems of the human heart in conflict with itself which alone can make good writing because only that is worth writing about, worth the agony and the sweat. He must learn them again. ~ william-faulkner, @wisdomtrove
237:Before the Christian Church goes into eclipse anywhere there must first be a corrupting of her simple basic theology. She simply gets a wrong answer to the question ‘What is God like?’ and goes on from there. Though she may continue to cling to a sound nominal creed, her practical working creed has become false. The masses of her adherents come to believe that God is different from what He actually is; and that is heresy of the most insidious and deadly kind ~ aiden-wilson-tozer, @wisdomtrove
238:As I wonder deeply about life, I find myself immersed in the deep mystery. Then something astonishing happens. The inarticulate question of the heart dissolves into the ocean of mystery. And I feel I’ve found the answer I’m looking for. But this answer, like the question, is more of a feeling than a thought. I can’t really express the inarticulate question, because it’s too deep for words. I can’t really express the inarticulate answer, because it’s too deep for words. ~ tim-freke, @wisdomtrove
239:That is the first thing to learn - not to seek. When you seek you are really only window-shopping. The question of whether or not there is a God or truth or reality, or whatever you like to call it, can never be answered by books, by priests, philosophers or saviours. Nobody and nothing can answer the question but you yourself and that is why you must know yourself. Immaturity lies only in total ignorance of self. To understand yourself is the beginning of wisdom. ~ jiddu-krishnamurti, @wisdomtrove
240:As many critics of religion have pointed out, the notion of a creator poses an immediate problem of an infinite regress. If God created the universe, what created God? To say that God, by definition, is uncreated simply begs the question. Any being capable of creating a complex world promises to be very complex himself. As the biologist Richard Dawkins has observed repeatedly, the only natural process we know of that could produce a being capable of designing things is evolution. ~ sam-harris, @wisdomtrove
241:Why should you row a boat race? Why endure the long months of pain in preparation for a fierce half hour that will leave you all but dead? Does anyone ask the question? Is there anyone who would not go through all the costs, and more, for the moment when anguish breaks into triumph or even for the glory of having nobly lost? Is life less than a boat race? If a man will give the blood in his body to win the one, will he spend all the might of his soul to prevail in the other? ~ oliver-wendell-holmes-jr, @wisdomtrove
242:Christianity is not a patent medicine. Christianity claims to give an account of facts - to tell you what the real universe is like. Its account of the universe may be true, or it may not, and once the question is really before you, then your natural inquisitiveness must make you want to know the answer. If Christianity is untrue, then no honest man will want to believe it, however helpful it might be: if it is true, every honest man will want to believe it, even if it gives him no help at all. ~ c-s-lewis, @wisdomtrove
243:The essence of any religion lies solely in the answer to the question: why do I exist, and what is my relationship to the infinite universe that surrounds me? It is impossible for there to be a person with no religion (i.e. without any kind of relationship to the world) as it is for there to be a person without a heart. He may not know that he has a religion, just as a person may not know that he has a heart, but it is no more possible for a person to exist without a religion than without a heart. ~ leo-tolstoy, @wisdomtrove
244:To the exponents of the Perennial Philosophy, the question whether Progress is inevitable or even real is not a matter of primary importance. For them, the important thing is that individual men and women should come to the unitive knowledge of the divine Ground, and what interests them in regard to the social environment is not its progressiveness or non-progressiveness (whatever those terms may mean), but the degree to which it helps or hinders individuals in the their advance towards man's final end. ~ aldous-huxley, @wisdomtrove
245:Whenever an occasion arose in which she needed an opinion on something in the wider world, she borrowed her husband's. If this had been all there was to her, she wouldn't have bothered anyone, but as is so often the case with such women, she suffered from an incurable case of of pretentiousness. Lacking any internalized values of her own, such people can arrive at a standpoint only by adopting other people's standards or views. The only principle that governs their minds is the question "How do I look? ~ haruki-murakami, @wisdomtrove
246:The problem comes up because we ask the question in the wrong way. We supposed that solids were one thing and space quite another, or just nothing whatever. Then it appeared that space was no mere nothing, because solids couldn't do without it. But the mistake in the beginning was to think of solids and space as two different things, instead of as two aspects of the same thing. The point is that they are different but inseparable, like the front end and the rear end of a cat. Cut them apart, and the cat dies. ~ alan-watts, @wisdomtrove
247:O, this faith is a living, busy, active, powerful thing! It is impossible that it should not be ceaselessly doing that which is good. It does not even ask whether good works should be done; but before the question can be asked, it has done them, and it is constantly engaged in doing them. But he who does not do such works, is a man without faith. He gropes and casts about him to find faith and good works, not knowing what either of them is, and yet prattles and idly multiplies words about faith and good works. ~ martin-luther, @wisdomtrove
248:The kakapo is an extremely fat bird. A good-sized adult will weigh about six or seven pounds, and its wings are just about good for waggling a bit if it thinks it's about to trip over something - but flying is out of the question. Sadly, however, it seems that not only has the kakapo forgotten how to fly, but it has forgotten that it has forgotten how to fly. Apparently a seriously worried kakapo will sometimes run up a tree and jump out of it, whereupon it flies like a brick and lands in a graceless heap on the ground. ~ douglas-adams, @wisdomtrove
249:If peace were the goal of today's intellectuals, a failure of that magnitude - and the evidence of unspeakable suffering on so large a scale - would make them pause and check their statist premises. Instead, blind to everything but their hatred for capitalism, they are now asserting that &
250:People want their reason for living to be a singular thing, like a career or a relationship, because this makes an individual feel secure in the physical world. We don't fare well in the realm of the invisible - so telling someone that their purpose is multilayered and includes the arduous journey of discovering who they really are is not always the answer they want to hear. But consider the complexity of the question: What is my reason for living? How can that question not include a journey into the depths of your own life? ~ caroline-myss, @wisdomtrove
251:The constantly recurring question must be: What shall we unite with and from what shall we separate? The question of coexistence does not enter here, but the question of union and fellowship does. The wheat grows in the same field as the tares, but shall the two cross-pollinate? The sheep graze near the goats, but shall they seek to interbreed? The unjust and the just enjoy the same rain and sunshine, but shall they forget their deep moral differences and intermarry? ... The Spirit-illuminated church will have none of this ~ aiden-wilson-tozer, @wisdomtrove
252:People want their reason for living to be a singular thing, like a career or a relationship, because this makes an individual feel secure in the physical world. We don't fare well in the realm of the invisible - so telling someone that their purpose is multilayered and includes the arduous journey of discovering who they really are is not always the answer they want to hear. But consider the complexity of the question: What is my reason for living? How can that question not include a journey into the depths of your own life? ~ norman-vincent-peale, @wisdomtrove
253:Someone who has thought rationally and deeply about how the body works is likely to arrive at better ideas about how to be healthy than someone who has followed a hunch. Medicine presupposes a hierarchy between the confusion the layperson will be in about what is wrong with him, and the more accurate knowledge available to doctors reasoning logically. At the heart of Epicureanism is the thought that we are as bad at answering the question "What will make me happy?" as "What will make me healthy?" Our souls do not spell out their troubles. ~ alain-de-botton, @wisdomtrove
254:The average man votes below himself; he votes with half a mind or a hundredth part of one. A man ought to vote with the whole of himself, as he worships or gets married. A man ought to vote with his head and heart, his soul and stomach, his eye for faces and his ear for music; also (when sufficiently provoked) with his hands and feet. If he has ever seen a fine sunset, the crimson color of it should creep into his vote. The question is not so much whether only a minority of the electorate votes. The point is that only a minority of the voter votes. ~ g-k-chesterton, @wisdomtrove
255:The very condition of having Friends is that we should want something else besides Friends. Where the truthful answer to the question "Do you see the same truth?" would be "I see nothing and I don't care about the truth; I only want a Friend," no Friendship can arise - though Affection of course may. There would be nothing for the Friendship to be about; and Friendship must be about something, even if it were only an enthusiasm for dominoes or white mice. Those who have nothing can share nothing; those who are going nowhere can have no fellow-travellers. ~ c-s-lewis, @wisdomtrove
256:... she took her hand and raised her brush. For a moment it stayed trembling in a painful but exciting ecstacy in the air. Where to begin?&
257:I confess . . . that I am not myself very much concerned with the question of influence, or with those publicists who have impressed their names upon the public by catching the morning tide and rowing very vast in the direction in which the current was flowing; but rather that there should always be a few writers preoccupied in penetrating to the core of the matter, in trying to arrive at the truth and to set it forth, without too much hope, without ambition to alter the immediate course of affairs, and without being downcast or defeated when nothing appears to ensue. ~ t-s-eliot, @wisdomtrove
258:As I considered the matter carefully it gradually came to light that all those matters only were referred to mathematics in which order and measurements are investigated, and that it makes no difference whether it be in numbers, figures, stars, sounds or any other object that the question of measurement arises. I saw consequently that there must be some general science to explain that element as a whole which gives rise to problems about order and measurement, restricted as these are to no special subject matter. This, I perceived was called &
259:There is a cheap literature that speaks to us of the need of escape. It is true that when we travel we are in search of distance. But distance is not to be found. It melts away. And escape has never led anywhere. The moment a man finds that he must play the races, go the Arctic, or make war in order to feel himself alive, that man has begin to spin the strands that bind him to other men and to the world. But what wretched strands! A civilization that is really strong fills man to the brim, though he never stir. What are we worth when motionless, is the question. ~ antoine-de-saint-exupery, @wisdomtrove
260:A dialogue is very important. It is a form of communication in which question and answer continue till a question is left without an answer. Thus the question is suspended between the two persons involved in this answer and question. It is like a bud with untouched blossoms . . . If the question is left totally untouched by thought, it then has its own answer because the questioner and answerer, as persons, have disappeared. This is a form of dialogue in which investigation reaches a certain point of intensity and depth, which then has a quality that thought can never reach. ~ jiddu-krishnamurti, @wisdomtrove
261:And you know, it's possible that the priest and the Levite looked over that man on the ground and wondered if the robbers were still around. Or it's possible that they felt that the man on the ground was merely faking. And he was acting like he had been robbed and hurt, in order to seize them over there, lure them there for quick and easy seizure. And so the first question that the Levite asked was, "If I stop to help this man, what will happen to me?" But then the Good Samaritan came by. And he reversed the question: "If I do not stop to help this man, what will happen to him? ~ martin-luther-king, @wisdomtrove
262:It is for the Guru to point out the method; he will show you the way to understanding and instruct you in your sadhana. It is for you to keep on practiCing it faithfully. But the fruit comes spontaneously in the form of Self-revelation. The power to make you grasp the Ungraspable duly manifests itself through the Guru. Where the question "How am I to proceed?" arises, fulfillment has obviously not yet been reached. Therefore, never relax your efforts until there is Enlightenment. Let no gaps interrupt your attempt, for a gap will produce an eddy, whereas your striving must be continuous like the flowing of oil, it must be sustained, constant, an unbroken stream. ~ anandamayi-ma, @wisdomtrove
263:Why do you want to shut out of your life any uneasiness, any misery, any depression, since after all you don't know what work these conditions are doing inside you? Why do you want to persecute yourself with the question of where all this is coming from and where it is going? Since you know, after all, that you are in the midst of transitions and you wished for nothing so much as to change. If there is anything unhealthy in your reactions, just bear in mind that sickness is the means by which an organism frees itself from what is alien; so one must simply help it to be sick, to have its whole sickness and to break out with it, since that is the way it gets better. ~ rainer-maria-rilke, @wisdomtrove
264:When people ask me if a god created the universe, I tell them that the question itself makes no sense. Time didn’t exist before the big bang, so there is no time for god to make the universe in. It’s like asking directions to the edge of the earth; The Earth is a sphere; it doesn’t have an edge; so looking for it is a futile exercise. We are each free to believe what we want, and it’s my view that the simplest explanation is; there is no god. No one created our universe,and no one directs our fate. This leads me to a profound realization; There is probably no heaven, and no afterlife either. We have this one life to appreciate the grand design of the universe, and for that I am extremely grateful. ~ stephen-hawking, @wisdomtrove
265:If a man approaches a fact in the world around him with a judgment arising from his previous experiences, he shuts himself off by this judgment from the quiet, complete effect which this fact can have on him. The learner must be able each moment to make himself a perfectly empty vessel into which the new world flows. Knowledge is received only in those moments in which every judgment, every criticism coming from ourselves, is silent. For example, when we meet a person, the question is not at all whether we are wiser than he. Even the most unreasoning child has something to reveal to the greatest sage. And if he approach the child with his prejudgment, be it ever so wise, he pushes his wisdom like a dulled glass in front of what the child ought to reveal to him. ~ rudolf-steiner, @wisdomtrove
266:When it comes right down to it, the challenge of mindfulness is to realize that this is it Right now is my life. The question is, What is my relationship to it going to be? Does my life just automatically happen to me? Am I a total prisoner of my circumstances or my obligations, of my body or my illness, or of my history? Do I become hostile or defensive or depressed if certain buttons get pushed, happy if other buttons are pushed, and frightened if something else happens? What are my choices? Do I have any options? We will be looking into these questions more deeply when we take up the subject of our reactions to stress and how our emotions affect our health. For now the important point is to grasp the value of bringing the practice of mindfulness into the conduct of our daily lives. Is there any waking moment of your life that would not be richer and more alive for you if you were more fully awake while it was happening? ~ jon-kabat-zinn, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:guidance on the question. ~ Joseph Murphy,
2:The question is yet before the court. ~ Horace,
3:To be or not to be is not the question. ~ Nhat Hanh,
4:Which begs the question, What is? ~ Suzanne Collins,
5:Answers are easy. What’s the question? ~ Jim C Hines,
6:The question is what is the question? ~ John Wheeler,
7:She’s leading us here. The question ~ Catherine Bybee,
8:Be the answer not the question. ~ Harbhajan Singh Yogi,
9:To fly or not to fly, that's the question. ~ Dan Brown,
10:We exist within the question of God. ~ William Barrett,
11:Consider the question suitably modified. ~ Isaac Asimov,
12:Dying is totally out of the question. ~ Allison Pearson,
13:the question, he finds he can’t. “What is ~ Mary Kubica,
14:Whatever the question, love is the answer. ~ Wayne Dyer,
15:YOU WILL NOT. IT’S OUT OF THE QUESTION, ~ John Flanagan,
16:Love is the Answer. What was the Question? ~ John Lennon,
17:The question caught me off guard. ~ The Arbinger Institute,
18:If one can't answer,
simplify the question. ~ Toba Beta,
19:Love is the question; Love is the answer. ~ Daniel Johnston,
20:To fear or not to fear, that is the question. ~ Jen Sincero,
21:I am an agnostic as to the question of God. ~ Clarence Darrow,
22:I know you love me. The question is, how much? ~ Jodi Picoult,
23:Literature is the question minus the answer. ~ Roland Barthes,
24:Meditation raises the question: Who are we really? ~ Ram Dass,
25:To be, or not to be, that is the Question: ~ George MacDonald,
26:To be or not to be that is the question ~ William Shakespeare,
27:To be or not to be, that's the question ~ William Shakespeare,
28:And the question is, which one is really "you. ~ Jennifer Egan,
29:and the question is, which one is really “you, ~ Jennifer Egan,
30:Pretend I asked, now answer the question. ~ Laurell K Hamilton,
31:Resignation is just simply out of the question. ~ John Podesta,
32:To be or not to be that is the question. ~ William Shakespeare,
33:What are we doing here, that is the question. ~ Samuel Beckett,
34:If you know the question, you know half. ~ Siddhartha Mukherjee,
35:Say, what's the question mark for? Sexual identity? ~ Dan Slott,
36:The question is just as important as the answer. ~ Charlie Rose,
37:to be or not to be. that is the question. ~ William Shakespeare,
38:All knowledge meets an end at the question '...Why? ~ Criss Jami,
39:Cowardice asks the question, is it safe? ~ Martin Luther King Jr,
40:Pretend I asked, now answer the question... ~ Laurell K Hamilton,
41:To be, or not to be, that is the question. ~ William Shakespeare,
42:To be, or not to be, that is the question: ~ William Shakespeare,
43:The question is there, whther we answer it or not. ~ Thomas Nagel,
44:The question was What if I could make her happy? ~ Melanie Harlow,
45:Genius sees the answer before the question. ~ J Robert Oppenheimer,
46:The question you should be asking is, am I a good girl ~ Ker Dukey,
47:Utter originality is, of course, out of the question. ~ Ezra Pound,
48:We all fall in life The question is who gets back up! ~ Greg Plitt,
49:Technology is the answer, but what was the question? ~ Cedric Price,
50:The question of sex will take care of itself. ~ Helen Frankenthaler,
51:To be, or not to be, that is the question.... ~ William Shakespeare,
52:And now the question: what do we do with the longing ~ Mary Jo Bang,
53:I think people hear the question they want to hear. ~ Chris Christie,
54:So the question is ... You wanna be a Scruffian or not? ~ Hal Duncan,
55:The question ocasionally invents the answer. (142) ~ Gregory Maguire,
56:Ask the question. Always ask the question, never assume. ~ Mary Frame,
57:How to lie without lying? Avoid answering the question. ~ Chloe Neill,
58:Is there life before death? - that is the question! ~ Anthony de Mello,
59:The only dumb question is the question you don't ask. ~ Paul MacCready,
60:The question is not how to get cured, but how to live. ~ Joseph Conrad,
61:The question of societal fairness is always pertinent. ~ Martin Schulz,
62:Art is life, life is art - the question is what came first? ~ Lady Gaga,
63:If you can't handle the answer, then don't ask the question. ~ T A Uner,
64:Rarely is the question asked: Is our children learning? ~ George W Bush,
65:The question of being is the darkest in all philosophy. ~ William James,
66:It is not the answer that enlightens, but the question. ~ Eugene Ionesco,
67:It is not the answer that enlightens, but the question. ~ Eug ne Ionesco,
68:Theology must begin and end with the question of truth. ~ Peter L Berger,
69:To the question Do I matter? Jesus is indeed the answer. ~ Philip Yancey,
70:What is the answer? In that case, what is the question? ~ Gertrude Stein,
71:You can't know the answer until you ask the question. ~ Jennifer E Smith,
72:You can’t know the answer until you ask the question. ~ Jennifer E Smith,
73:Do we dare be ourselves? That is the question that counts. ~ Pablo Casals,
74:Heart answered the question
which yet to be posed by mind. ~ Toba Beta,
75:It is not the answer that enlightens, but the question. ~ Eug ne Ionesco,
76:He asked the question, but slammed the door on any answers. ~ Laini Taylor,
77:I don't know the question, but sex is definitely the answer. ~ Woody Allen,
78:If love is the answer, then I'm changing the question. ~ Ilsa Madden Mills,
79:If you want an answer, you’ll have to risk the question. ~ Catherine Bybee,
80:My major preoccupation is the question, 'What is reality?' ~ Philip K Dick,
81:The answer is that the question itself is strictly inapposite. ~ Anonymous,
82:To nae nae, or not the nae nae, that is the question ~ William Shakespeare,
83:To nae nae, or not to nae nae: that is the question. ~ William Shakespeare,
84:Why. Why. Why. WHY.
The question my life had become. ~ Courtney Summers,
85:You can either ask the question or experience the answer. ~ Kalki Bhagavan,
86:Asking the question matters more than finding the answer. ~ Mark Beauregard,
87:Chocolate. It’s always the answer, no matter the question. ~ Suzanne Wright,
88:I always ask the question, "Is this what I want in my life? ~ Kathy Ireland,
89:The question is not can animals speak but can they suffer. ~ Jeremy Bentham,
90:The question is not what you look at…but what you see ~ Henry David Thoreau,
91:The question is unanswerable because its truth can't be tested. ~ Jen Nadol,
92:The question is, where will your joy meet the world’s need? ~ Eric Greitens,
93:The shining was back, and strong. The question was, why now? ~ Stephen King,
94:Being a rock star was out of the question. I can't sing. ~ Linda Evangelista,
95:The greatest discoveries all start with the question "Why?" ~ Robert Ballard,
96:The question is unanswerable, which is not to say futile. ~ Ta Nehisi Coates,
97:The question you're not supposed to ask is the important one. ~ Mason Cooley,
98:if love is the answer then I don't wanna ask the question ~ Ilsa Madden Mills,
99:The question is not what you look at, but what you see. ~ Henry David Thoreau,
100:The Question to everyone's answer is usually asked from within ~ Steve Miller,
101:To ensnare an elusive answer, camouflage the question. ~ Khang Kijarro Nguyen,
102:Donald Griffin’s The Question of Animal Awareness. ~ Jeffrey Moussaieff Masson,
103:I can answer the question, but am I bright enough to ask it?”) ~ John Brockman,
104:The only stupid question is the question that is never asked. ~ Ramon Bautista,
105:the question hung there like an invisible wall of flatulence ~ Neal Stephenson,
106:The question to everyone's answer is usually asked from within. ~ Steve Miller,
107:Can one come 2 conclusions,
Before the question is conceived? ~ Tupac Shakur,
108:If you don't know the question, you are not ready for the answer. ~ Vivian Amis,
109:My favorite Aggie joke? I'm sorry I don't understand the question ~ Lyle Lovett,
110:The question is not Will you succeed? but rather, Will you matter? ~ Seth Godin,
111:The question is: what is a sane man to do in an insane society? ~ Joseph Heller,
112:The question is: how to be a good person if I don’t believe anymore ~ E Lockhart,
113:The question isn't "Why do we die?" The question is "Why do we live? ~ S M Reine,
114:Is it worse to be scared than to be bored, that is the question. ~ Gertrude Stein,
115:The question is the primary form of communication for little kids. ~ Jim Gaffigan,
116:The question shouldn't be what we ought to do, but what we can do. ~ Rory Stewart,
117:[27] The question now arises: •How are all these imperatives possible? ~ Anonymous,
118:the question falls within the penumbra of the detective’s expertise. ~ Paul Levine,
119:The question, love, is whether you want me enough to take the risk. ~ Lisa Kleypas,
120:The question we should be asking. Would I want to be sponsored by me? ~ Jeff Olson,
121:They say drugs are not the answer, but really, what is the question? ~ Janet Fitch,
122:to remain silent is out of the question for a strong and honest man. ~ Erik Larson,
123:You have a meeting to make a decision, not to decide on the question. ~ Bill Gates,
124:It's hard to answer the question "what's wrong?" when nothing is right. ~ Anonymous,
125:Opportunities come. The question is what will you do when they arrive? ~ Jeff Goins,
126:Pain has a flavor. The question is...what does it taste like to you? ~ Lisa Gardner,
127:The question isn't who is going to let me; it's who is going to stop me. ~ Ayn Rand,
128:The question is, would you rather keep your secrets or keep her? ~ Penelope Douglas,
129:The question was: Will you meet me tomorrow? And the word was: Yes. ~ Lauren Oliver,
130:Once you figure out the question, then the answer is relatively easy. ~ Ashlee Vance,
131:The question is, do you want to play Russian roulette with your brain? ~ Devra Davis,
132:The question isn't who is going to let me; it's who is going to stop me. ~ Ayn Rand,
133:The question was simply this: Would the world be French or British? ~ Niall Ferguson,
134:Weren’t the question the man had wrong, it was his way of asking it. ~ Justin Cronin,
135:It’s not the answer that enlightens, but the question. EUGENE IONESCO ~ Julia Cameron,
136:"Only keep the question, 'What is the best way of helping other people?'" ~ Seungsahn,
137:WE ARE ALL, I SUPPOSE, beholden to our parents—the question is, how much? ~ Anonymous,
138:God is always present. The question is, how present are we? ~ Zalman Schachter Shalomi,
139:He slapped her face with amazing objectivity and repeated the question. ~ Ray Bradbury,
140:If somebody's not prepared to answer the question, you can keep asking ~ Martin Bashir,
141:I know that I exist; the question is, What is this 'I' that 'I' know. ~ Rene Descartes,
142:I want to shove the question down his throat until he chokes on it. ~ Courtney Summers,
143:Sometimes if you received an answer, the question might be taken away. ~ Douglas Adams,
144:The question isn't at what age I want to retire, it's at what income. ~ George Foreman,
145:The question is whether [suicide] is the way out, or the way in. ~ Ralph Waldo Emerson,
146:The question not many ask is: why are the laws of physics like they are? ~ Paul Davies,
147:The question of the value of nationality in art is perhaps unsolvable. ~ Edward Hopper,
148:To choose the light or to choose other things is always the question. ~ Frederick Lenz,
149:Also I think you’re stalling because you don’t want to answer the question. ~ Jenny Han,
150:If you do not connect with others, influence is out of the question.”8 ~ John C Maxwell,
151:If you don't like the question that's asked, answer some other question. ~ Howard Baker,
152:Microsoft is not the answer. Microsoft is the question. NO is the answer. ~ Erik Naggum,
153:Something in your voice tells me we approach the question of remuneration. ~ Iain Banks,
154:That's always the question. How to defend yourself without being nasty. ~ Elizabeth Hay,
155:The question of common sense is always: 'what is it good for?' - ~ James Russell Lowell,
156:The question was, which would the chemo kill first: the cancer or me? ~ Lance Armstrong,
157:The question we should be asking ourselves is: "Who do I need to become? ~ Darren Hardy,
158:We have the answers, all the answers; it’s the question we do not know. ~ Verne Harnish,
159:When we have arrived at the question, the answer is already near. ~ Ralph Waldo Emerson,
160:Who am I, why am I here? Forget the question, someone give me another beer. ~ Meat Loaf,
161:As to classing it in the list of fables, the idea was out of the question. ~ Jules Verne,
162:But Tolkien doesn't ask the question: What was Aragorn's tax policy? ~ George R R Martin,
163:By asking the question How can I afford it? your brain is put to work. ~ Robert Kiyosaki,
164:How we ask the question is extremely important to how we find the answer. ~ C K Prahalad,
165:It doesn't matter what the question is, Alex, the answer is always love ~ Victor J Banis,
166:Often the question of, "Who am I?" should be answered with, "Whose am I? ~ Matt Chandler,
167:So here’s the question,” Melinda led in. “Who’s Tall, Dark and Smoldering? ~ Julie James,
168:The question I ask myself like almost everyday is 'Am I doing the most ~ Mark Zuckerberg,
169:The question is: until reinforced, can we learn the ways of church mice. ~ Al Swearengen,
170:We all know your idea is crazy. The question is whether it is crazy enough. ~ Niels Bohr,
171:Will Iraq be a democracy? The question is, 'Will America be a democracy?' ~ Howard Zinn,
172:Already old, the question Who shall die? Becomes unspoken Who is innocent? ~ Karl Shapiro,
173:Every plausible policy must be followed by the question 'And then what?' ~ Garrett Hardin,
174:Of course God already knows what I need. The question is - do I know? ~ Elizabeth Gilbert,
175:one speaks of acceptable risks, the question is always acceptable to whom? ~ Stephen King,
176:Tax credits instead of a huge bureaucracy. This is the question for me. ~ William Kristol,
177:The question of free will is insoluble on strictly psychological grounds. ~ William James,
178:The question of how things will settle down is the only important question. ~ Leo Tolstoy,
179:There is no such thing as a “good man.” Good for what? is the question. ~ Peter F Drucker,
180:But on the question of who you're writing for, don't be eager to please. ~ William Zinsser,
181:Humans can be noble. The question is: Will we put forth what is necessary? ~ Keith Raniere,
182:The question is not, Can they reason? nor Can they talk? but, Can they suffer? ~ Anonymous,
183:The question is not whether we will barbecue, but how we will barbecue. ~ Joan Z Borysenko,
184:The question that sometime's drive's me hazy, am i or the other's crazy? ~ Albert Einstein,
185:To be or not to be isn't the question. The question is how to prolong being. ~ Tom Robbins,
186:Unless you assume a God, the question of life's purpose is meaningless. ~ Bertrand Russell,
187:We are all, I suppose, beholden to our parents - the question is, how much? ~ Jodi Picoult,
188:Everyone is ambition. The question is whether he is ambitious to be or to do. ~ Jean Monnet,
189:Hence the question: Do I really want to be integrated into a burning house? ~ James Baldwin,
190:I’m thinking,” he said. To bed or not to bed his wife? That was the question. ~ Maya Rodale,
191:Remember, if you don't get the question right, your answer doesn't matter. ~ William S Lind,
192:Sometime it's more difficult to know the question than to find an answer. ~ Matthew Skelton,
193:The question is never "Should I be annoyed?" but "How annoyed should I be? ~ Sloane Crosley,
194:The question is not can they reason nor can they talk but can they suffer? ~ Jeremy Bentham,
195:The question of how things will settle down is the only important question... ~ Leo Tolstoy,
196:Always in search of the question that might make you ask me one in return ~ Matthew Zapruder,
197:If life is merely a joke, the question still remains: for whose amusement? ~ Publilius Syrus,
198:I know the answer now, but I’m so frightened I’ve forgotten the question. ~ Michael Robotham,
199:The question for writing then is this: how long are you willing to be unheard? ~ Peter Elbow,
200:The question I constantly asked myself was this: What am I supposed to do? ~ Emily P Freeman,
201:The question of immortality came before him. He was not in the least interested. ~ C S Lewis,
202:We have to be that wedge that drives the question and asks the hard questions ~ Danny Glover,
203:Every political theology is exorcising demons—the question is which demons. ~ James K A Smith,
204:If love is the answer, could you please rephrase the question?” —LILY TOMLIN ~ Kristin Hannah,
205:Let us be practical and ask the question: How do we love our enemies? ~ Martin Luther King Jr,
206:stop. In addition, there was the question of what had happened to such a bullet. ~ Jim Bishop,
207:The question any novel is really trying to answer is, Is life worth living? ~ Nicholson Baker,
208:THE QUESTION I MUST ASK MYSELF: DO I TREAT OTHERS BETTER THAN THEY TREAT ME? ~ John C Maxwell,
209:The question is not if we worship, but what we give our hearts to worship. ~ Paul David Tripp,
210:The question isn't were you challenged. The question is were you changed? ~ Leonard Ravenhill,
211:The question "Is this an act of self-love or is it an act of self-sabotage?" is ~ Debbie Ford,
212:The question of what happens after life is question that unifies human beings. ~ Georgia Byng,
213:The question that drives me hazy is whether it is I or others who is crazy. ~ Albert Einstein,
214:"What did you do?” This time the question tears from my throat like a growl. ~ Veronica Roth,
215:Drive to the heart of every answer and expose the question the answer hides. ~ James A Baldwin,
216:Goal: Look inside yourself and honestly answer the question, do I need guidance? ~ Demi Lovato,
217:The male human being did not enter into the question of His conception. ~ D Martyn Lloyd Jones,
218:The question becomes not just how to accumulate more, but how to covet less. ~ Shane Claiborne,
219:The question is always the answer, provided you want the answer badly enough. ~ Barbara Hambly,
220:The question is not what you look at, but what you see. —Henry David Thoreau ~ Robert I Sutton,
221:When one speaks of acceptable risks, the question is always acceptable to whom? ~ Stephen King,
222:Why do you love me?” I ask, throwing the question back at him. “Why do I breathe? ~ Julia Kent,
223:YES is the answer to the question is: Is it a good idea to have sex every day? ~ Chloe Thurlow,
224:Always ask yourself the question "Is this going to help get me to my goal or not? ~ Bob Proctor,
225:Always ask yourself the question “Is this going to help get me to my goal or not? ~ Bob Proctor,
226:Binding emissions targets for the developing nations are out of the question. ~ Eileen Claussen,
227:It's the question mark that comes with death that we can't face, not the period. ~ Jodi Picoult,
228:It’s the question mark that comes with death that we can’t face, not the period. ~ Jodi Picoult,
229:Oscar Wilde said it's never the question that's indiscreet, only the answers. ~ Janet Evanovich,
230:Tell your secrets. [In reply to the question "How does one become a prophet?"] ~ Allen Ginsberg,
231:The question is not how much water I have, the question is, how much can you drink? ~ Anonymous,
232:The question is not whether to close the parks, but how to accomplish this goal. ~ James Hansen,
233:What was life asking of me? How could I respond when I didn't know the question? ~ Ruta Sepetys,
234:You can't know the answer until you ask the question.

-Mrs. Patterson ~ Jennifer E Smith,
235:And the next moment she was hating herself for the folly which asked the question. ~ Jane Austen,
236:Peace in Palestine is inevitable. The question is how do we make it happen today. ~ Darrell Issa,
237:The question is not what you look at – but how you look & whether you see. ~ Henry David Thoreau,
238:The question isn't 'Do we worship?' The question is 'Who (or what) do we worship?' ~ Pete Wilson,
239:The question now wasn’t whether my eating inflicted harm, but what kind of harm. ~ Tovar Cerulli,
240:The question that is upon my lips (please forgive me) is the doubt in your heart ~ Jeremy Aldana,
241:When you take away the question mark, it usually turns their headline into a lie. ~ Ryan Holiday,
242:But the question that really drove me crazy was: Why had he kissed me? Luisa ~ Allison van Diepen,
243:Everybody has choices. The question is whether you will choose to see them or not. ~ Brinda Berry,
244:Have people look at their trials with the question, “What can I learn through this? ~ Henry Cloud,
245:It's true, I suffer a great deal-but do I suffer well? That is the question. ~ Saint Therese of Lisieux,
246:The question is how to arrive at your opinions and not what your opinions are. ~ Bertrand Russell,
247:The trains always arrive at your station. The question is which one to take? ~ Mehmet Murat ildan,
248:Nonsense! If you want to do it, you can do it. The question is, do you want to do it? ~ Nellie Bly,
249:Once miracles are admitted, every scientific explanation is out of the question. ~ Johannes Kepler,
250:The question is: how you cross uneven ground, how you assemble networks around you. ~ Reid Hoffman,
251:The question isn't what I would have done. The question is what do you want to do? ~ Katie McGarry,
252:the question of what humanity is to be is going to be decided in the next sixty years. ~ C S Lewis,
253:The question that he frames in all but words is what to make of a diminished thing. ~ Robert Frost,
254:When you ask the question differently, you look for answers in different places. ~ Steven D Levitt,
255:Would you like to hold my sword?" He asked the question with a gleam in his eyes. ~ Karpov Kinrade,
256:Cassirer asks the question, How can a sensory content become the vehicle of meaning? ~ Walker Percy,
257:It’s not enough to be busy, so are the ants. The question is, what are we busy about? ~ Gary Keller,
258:Random Girl after a hookup: "Do you love me" Tucker: "I don't understand the question. ~ Tucker Max,
259:Some days there comes a time that no matter what the question is, the answer is wine.— ~ Katie Reus,
260:The best musicians answer something in you when you don’t even know the question. ~ Allison Pearson,
261:The question is not if we are going to die or not, but how are we going to live. ~ Joan Z Borysenko,
262:I think the question of abortion is one that should be left for the states to decide. ~ John F Kerry,
263:Some things suck; they hurt bad. The question is, Do you have the courage to let them? ~ Ethan Hawke,
264:The question I should have asked is not what is the rule, but what is the principle. ~ Andrew Fastow,
265:The question is not, "Can they reason?" nor, "Can they talk?" but "Can they suffer? ~ Jeremy Bentham,
266:The question is not yet settled, whether madness is or is not the loftiest intelligence ~ John Green,
267:We all get distracted, the question is, would you bounce back or bounce backwards? ~ Kendrick Lamar,
268:We can't own each other's past. The question is whether we have a future together. ~ Jostein Gaarder,
269:And so that is the question I leave you with in this final: What is your cause for hope? ~ John Green,
270:Do you have any Black Eyed Peas?"
He looked puzzled by the question.
"To eat? ~ Jennifer Probst,
271:Life is the question and life is the answer, and God is the reason and love is the way. ~ Johnny Cash,
272:Stay with the question. The more it troubles you, the more it has to teach you. ~ Jacqueline Winspear,
273:The nobler the truth or sentiment, the less imports the question of authorship. ~ Ralph Waldo Emerson,
274:The question is, are we using our emotions to entangle ourselves or to liberate ourselves? ~ Sadhguru,
275:The question is, how long does Mr. Spinny have to live? And what does that tell us? ~ Neal Stephenson,
276:The question is not, will God keep his promises, but, will we build our lives upon them? ~ Max Lucado,
277:The question is not yet settled, whether madness is or is not the loftiest intelligence. ~ John Green,
278:What people think of as the moment of discovery is really the discovery of the question. ~ Jonas Salk,
279:Why am I unhappy? The question carries with it the virus that will destroy everything. ~ Paulo Coelho,
280:Can art change the world? Maybe ... we should change the question: Can art change people's lives? ~ JR,
281:Every day people judge all other people. The question is whether they judge wisely. ~ Orson Scott Card,
282:If “best years ahead” is the answer, then “things stupid people say” is the question. ~ Gena Showalter,
283:If you can answer the question of why you’re doing it, it’s the right thing to do. ~ Justin Timberlake,
284:Instead of the question "What must I do for my employer?" substitute "What can I do" ~ Andrew Carnegie,
285:People ask the question, 'If you're offered VP, would you take it?' No, I won't take it. ~ Nikki Haley,
286:Random Girl after a hookup: "Do you love me"
Tucker: "I don't understand the question. ~ Tucker Max,
287:The question is not, "Do you want to go to heaven?" The question is, "Do you want God?" ~ Paul Washer,
288:The question is not, "Why is there only one way to God?" but "Why is there even one way?" ~ R C Sproul,
289:The question isn’t ‘Is he normal?’ or ‘Are you normal?’ but ‘What is normal for us? ~ Bethenny Frankel,
290:The question of religion in black America is something filmmakers don't want to touch. ~ James McBride,
291:The question was put to him, what hope is; and his answer was, "The dream of a waking man." ~ Diogenes,
292:Every couple fights. The question really isn’t if we fought as much as how we fought. ~ Jennifer Coburn,
293:I myself feel, and also tell other Buddhists that the question of Nirvana will come later. ~ Dalai Lama,
294:It's true, I suffer a great deal-but do I suffer well? That is the question. ~ Saint Therese of Lisieux,
295:The essence of the question is the opening up, and keeping open, of possibilities. ~ Hans Georg Gadamer,
296:The question is not "To be or not to be," it is what we should be until we are not. ~ Soren Kierkegaard,
297:We don't have a choice on whether we DO social media, the question is how well we do it. ~ Erik Qualman,
298:We will not allow to become a political issue in this country the question of Asianisation. ~ Bob Hawke,
299:All trials force the question, Who are you really? And you must trust yourself to answer ~ Oprah Winfrey,
300:At the end of life, each of us must answer the question, Whose story captured my soul? ~ James MacDonald,
301:Every day all people judge all other people. The question is whether we judge wisely. ~ Orson Scott Card,
302:I feel like the torch has been passed to me. The question is what am I going to do with it. ~ Ato Boldon,
303:I'm no longer quite sure what the question is, but I do know that the answer is Yes. ~ Leonard Bernstein,
304:In our creation, God asked a question and in our truly living; God answers the question. ~ Thomas Merton,
305:The question is never ‘Are you in a storm?’ The question is ‘Is Jesus in your boat?’ ~ Rich Wilkerson Jr,
306:The question is not who,” said Dumbledore, his eyes on Colin. “The question is, how. . . . ~ J K Rowling,
307:The question is,’ said Alice, ‘whether you can make words mean so many different things. ~ Lewis Carroll,
308:The question of dying becomes a wise reminder. It cures us of our innocence of the future. ~ Don DeLillo,
309:The question was not how to get a job, but how to live by such jobs as I could get. ~ Dorothy Richardson,
310:What is the poem, after it is written? That is the question. Not where it came from or why. ~ Allen Tate,
311:at him. ‘What could be wrong?’ Not knowing how to answer, she turned the question back to ~ Josephine Cox,
312:How short was the road from that decision to this moment? The question ached like a bruise. ~ Jane Harper,
313:It's true, I suffer a great deal--but do I suffer well? That is the question. ~ Saint Therese of Lisieux,
314:The question for the child is not Do I want to be good? but Whom do I want to be like? ~ Bruno Bettelheim,
315:The question isn't "is your novel good enough?" The question is: "Do you believe in it? ~ Giuseppe Bianco,
316:The question is -- Who will get to heaven first; the man who talks or the man who acts? ~ Melvin B Tolson,
317:The question now is, can we survive ourselves? Can we even manage to become the next human? ~ Chip Walter,
318:We must all learn to hear what we do not like. The question is not, 'Is it pleasant?' ~ Charles Spurgeon,
319:What went wrong? That is the question, and not "To be or not to be," for all of Shakespeare. ~ Gene Wolfe,
320:Your body is a temple. The question is, how many thousands of people do you want inside? ~ Isaac Bonewits,
321:Drop the question of what tomorrow may bring, and count as profit every day that Fate allows you. ~ Horace,
322:I lost the ability to consider the question of predestination with necessary scepticism. ~ Alain de Botton,
323:It is not enough to be busy, so are the ants. The question is what are you so busy about? ~ Robin S Sharma,
324:It is not enough to be busy; so are the ants. The question is what are you so busy about? ~ Robin S Sharma,
325:No decisions should ever be made without asking the question, is this for the common good? ~ Michael Moore,
326:(Reply on what constitutes scientific proof:)"The question is much too difficult for me. ~ Albert Einstein,
327:The first question at that time in poetry was simply the question of honesty, of sincerity. ~ George Oppen,
328:There's always the question when you're making a documentary if the talking heads will work. ~ Heidi Ewing,
329:We have learned the answers, all the answers: it is the question that we do not know. ~ Archibald MacLeish,
330:All television is educational television. The question is merely, ‘What is it teaching? ~ Kevin J Vanhoozer,
331:Authenticity is too big a subject to just toss in with the question about the photographs! ~ Rachel Kushner,
332:Go ahead and flunk me for begging the question, then go ahead and fuck yourself for asking it. ~ Adam Levin,
333:I consider calmly the question of how much evil I should need to kill off my finer feelings. ~ Mary MacLane,
334:If love is the answer, then I'm changing the question."

Leo Tate Very Bad Things ~ Ilsa Madden Mills,
335:I knew I could make money from songwriting, so how much and when was not really the question. ~ Ryan Tedder,
336:It's not enough to be busy; so are the ants. The question is: what are we busy about? ~ Henry David Thoreau,
337:The question is always the same with a dragon: will he talk with you or will he eat you? ~ Ursula K Le Guin,
338:"The question of human relationship and of the inner cohesion of our society is an urgent one." ~ Carl Jung,
339:I am a kind of joke, but the question is: which kind? My job is to keep everyone guessing. ~ Gary Shteyngart,
340:It is not enough to be busy. So are the ants. The question is: What are we busy about? ~ Henry David Thoreau,
341:It is not enough to be busy; so are the ants. The question is: What are we busy about? ~ Henry David Thoreau,
342:Most people think they KNOW the answer. I am willing to ADMIT I don't even know the question. ~ Arsenio Hall,
343:One said whatever would be of advantage; the question whether it was true no longer arose. ~ Alvin Plantinga,
344:She wants me. I know it. She knows it. Now the question is— what are we going to do about it? ~ Meghan March,
345:Spectroscopy can probably answer the question, 'Is there anybody out there?' Are we alone? ~ Garik Israelian,
346:The question is not whether Scotland can survive as a separate state. Of course it could. ~ Alistair Darling,
347:The question of divine knowledge is so deep that it is really known only to those who have it. ~ Idries Shah,
348:The question of receiving the immigrant is an ethical issue that becomes a political issue. ~ Ruben Martinez,
349:The question of whether I, as a whistleblower, should be pardoned, is not for me to answer. ~ Edward Snowden,
350:The question was heatedly debated of how much Western culture should be brought into China. ~ Chen Ning Yang,
351:When the hypocrisy of life appears we often fail to recognise it or the question it raises ~ Jeremy Griffith,
352:Would it have made a difference?
This is the question we always ask after we have given up. ~ Thomas King,
353:Are you tired?" Carol asked calmly.

The question seemed not of now but of always. ~ Patricia Highsmith,
354:But crazy people never think they're crazy. You're sane just by the virtue of the question. ~ Jacquelyn Frank,
355:It is not enought to be busy, so are the ants. The question is: What are we busy about? ~ Henry David Thoreau,
356:Life in itself is so beautiful that to ask the question of the meaning of life is simply nonsense. ~ Rajneesh,
357:Literature is the question without the answer. Philosophy is the answer without the question. ~ Chloe Thurlow,
358:The question is not to know what is the meaning of life, but what meaning I can give to my life. ~ Dalai Lama,
359:"The question is: what at this moment is the natural direction of the growth of this individual?" ~ Carl Jung,
360:The question of time does not arise at all to the one established in one's true nature. ~ Sri Ramana Maharshi,
361:(...) the question of what makes human life meaningful, even in the face of death and decay. ~ Paul Kalanithi,
362:The question of what you want to own is actually the question of how you want to live your life. ~ Marie Kond,
363:We cannot be deaf to the question: 'Do I love this world so well that I have to know how it ends? ~ W H Auden,
364:Yes" actually means "No" 100% of the time, when the question is "Can I give you some advice? ~ Demetri Martin,
365:Fire looked into his quiet eyes, touched his dear familiar face and considered the question. ~ Kristin Cashore,
366:It is rare for people to be asked the question which puts them squarely in front of themselves ~ Arthur Miller,
367:It's amazing how much data is out there. The question is how do we put it in a form that's usable? ~ Bill Ford,
368:So-and-so’s son died.’ (‘The question’). Answer: ‘Since it’s nothing he can control, it isn’t bad. ~ Epictetus,
369:(...) the question is not simply wether to live or die but what kind of life is worth living. ~ Paul Kalanithi,
370:The Reformation did not directly touch the question of the true character of God's church. ~ John Nelson Darby,
371:The sanctity-of-life principle underscores the gravity of the question of when human life begins. ~ R C Sproul,
372:How far is truth susceptible of embodiment? That is the question, that is the experiment. ~ Friedrich Nietzsche,
373:In the age of the individual's liquidation, the question of individuality must be raised anew. ~ Theodor Adorno,
374:Is climate change pseudoscience? If I'm going to answer the question, the answer is: absolutely. ~ Ivar Giaever,
375:It is out of the question for our people to rise by treading down any of their own number. ~ Theodore Roosevelt,
376:Sometimes the reason we do not see the answer is that we are looking too closely at the question. ~ Paul Murray,
377:The fundamental work of investment management is filtering. The question is what do you filter. ~ Donald Luskin,
378:The Government of the United States possesses no power whatever over the question of religion. ~ James Buchanan,
379:The only appropriate response to the question, 'Can I be frank?' is, 'Yes, if I can be Barbara. ~ Fran Lebowitz,
380:The question is not how to survive, but how to thrive with passion, compassion, humor and style. ~ Maya Angelou,
381:"The question is: what at this moment is the natural direction of the growth of this individual?" - ~ Carl Jung,
382:The question of integrity will get finer and finer and more delicate and more beautiful. ~ R Buckminster Fuller,
383:The question: What color is my parachute?
The answer: blood red, brains gray, sludge black. ~ Jesse Petersen,
384:To the question what wine he found pleasant to drink, he replied, "That for which other people pay." ~ Diogenes,
385:Unless you assume a God, the question of life’s purpose is meaningless. BERTRAND RUSSELL, ATHEIST ~ Rick Warren,
386:Well, changes have been made. The question is whether we've done enough by way of change. ~ Richard Ben Veniste,
387:Where you point the camera is the question and the picture you get is the answer to decipher. ~ Robert Polidori,
388:Whether you’re in a leadership role or not, the question is, how safe do you feel where you work? ~ Simon Sinek,
389:Do you trust me?
The question is usually asked before an admission that such trust is misplaced. ~ S J Watson,
390:Everyone gets discourages...The question is: Are you going to give up or get up? It's a choice. ~ John C Maxwell,
391:For me the question was, do I want my paycheck to be dependent on how other people think I look? ~ Kathy Ireland,
392:Historically, the rabbis are split on the question of dreams. None of them denied their power. ~ Rodger Kamenetz,
393:I guess the question is, ‘What do we need to let go of and what do we need to move on to?’” No ~ Spencer Johnson,
394:Satchell Paige once posed the question, “How old would you be if you didn’t know how old you are? ~ Alan Russell,
395:The question is not what we intended ourselves to be, but what He intended us to be when He made us. ~ C S Lewis,
396:The question nowadays is not what makes government work. The question is how do we make it stop. ~ P J O Rourke,
397:You say you don’t know who you are,” adds Rachel. “But the question should be—who do you want to be? ~ Anonymous,
398:It doesn't matter. What's done is done. The question is whether you're going to let it define you. ~ Dana Delamar,
399:I wasn't the cutest or the most talented, but I could get through the question-and-answer period. ~ Oprah Winfrey,
400:The most important question a human being has to face... What is it? The question, Why are we here? ~ Elie Wiesel,
401:The question is precisely to know whether the past has ceased to exist, or ceased to be useful... ~ Henri Bergson,
402:There is no good answer to being a woman; the art may instead lie in how we refuse the question. ~ Rebecca Solnit,
403:A few words about the question of whether photography is art or not: I never understood the question. ~ Ernst Haas,
404:Asking what the question is, and why the question is asked, is always asking a pertinent question. ~ Raymond Geuss,
405:Do we still remember the question we are trying to answer? Or have we substituted an easier one? ~ Daniel Kahneman,
406:God is Love. We eventually have to ask ourselves the question; why was Love nailed to a cross? ~ Pope John Paul II,
407:I'm not fond of ideologies. I don't like it when people have answers before they know the question. ~ Peter Moskos,
408:The question of truth is forever in the air, and people look for it with particular fervor in art. ~ Duane Michals,
409:The question of whether computers can think is like the question of whether submarines can swim. ~ Edsger Dijkstra,
410:Ari felt like, Hellooo, I have wings! I turn into a wolf! Blending is out is out of the question! ~ James Patterson,
411:If you don't listen to the question entirely, then
you are going to revise your answers frequently. ~ Toba Beta,
412:Let’s face up to the question of who we support; let’s defend the bastards and reform them later.  ~ Niall Ferguson,
413:Now people ask whether photography is art, but I think the question is of absolutely no interest. ~ Peter Lindbergh,
414:That's precisely the question everyone should be asking-why the hell not? - Why not you, why not now. ~ Tim Ferriss,
415:Then, the question I asked myself was: Do I look pretty? Now the question I ask is: Do I look strong? ~ Ally Condie,
416:Then, the question I asked myself was, do I look pretty? now the question I ask is, do I look strong? ~ Ally Condie,
417:The philosophers Camus and Sartre raise the question whether or not a man can condemn himself. ~ Stokely Carmichael,
418:The question is not whether you ever gave yourself to God, but whether you are His now. ~ Elizabeth Payson Prentiss,
419:The question isn't whether we 'need' guns. It's wether the government should have a monopoly on force ~ Ann Coulter,
420:To be or not to be is not the question, the vital question is how to be and how not to be… ~ Abraham Joshua Heschel,
421:What is the answer?"
[ I [Alice B Toklas] was silent ]
In that case, what is the question? ~ Gertrude Stein,
422:And the question is always "When are you going to have kids?" Rather than "Do you want to have kids? ~ Caitlin Moran,
423:Have patience with everything that remains unsolved in your heart.
...live in the question. ~ Rainer Maria Rilke,
424:Melbourne is the kind of town that really makes you consider the question 'Is there life after death? ~ Bette Midler,
425:Stranger, pause and ask thyself the question, Canst thou do likewise? If not, with a blush retire. ~ Charles Dickens,
426:The question isn't who will be with me in life, rather how will I create the ending I am proud of? ~ Shannon L Alder,
427:The question is, will poisoning the voices kill them, or just make them really, really pissed off? ~ Neal Shusterman,
428:Thoreau said: “It is not enough to be busy, so are the ants. The question is what are you so busy about? ~ Anonymous,
429:You can always debate about what you should have done. The question is what are you going to do? ~ Hubert H Humphrey,
430:An Indian Affairs agent said, 'The question will suggest itself, which of these people are the savages? ~ David Grann,
431:Life gives meaning to life. The answer to the meaning of life is hidden right there inside the question. ~ Wendy Mass,
432:Seducing him in the tub smelling of vinegar was out of the question. There had to be some boundaries. ~ Ilona Andrews,
433:[The question for the behavioral disciplines is simply] what is better, and how do we get there? ~ Kenneth E Boulding,
434:The question we must ask for ourselves is: Are we going to be miserable just because other people are? ~ Ryan Holiday,
435:There is no good answer to how to be a woman; the art may instead lie in how we refuse the question. ~ Rebecca Solnit,
436:The responsible person seeks to make his whole life a response to the question and call of God. ~ Dietrich Bonhoeffer,
437:The truth is that I want It, and the price I must pay is to ask the question again and again and again ~ M Scott Peck,
438:We can't be as good as we'd want to, so the question then becomes, how do we cope with our own badness? ~ Nick Hornby,
439:Good blurbs are short, sweet, and limited to six. They answer the question “Why should I buy this book? ~ Guy Kawasaki,
440:I’d spent fourteen years as a we. An us. And becoming a me at this point was entirely out of the question ~ Penny Reid,
441:If you can put the question, 'Am I or am I not responsible for my acts?' then you are responsible. ~ Fyodor Dostoevsky,
442:I sensed only an instant of apprehension. She never raised an eyebrow at the question.. Such a brave girl. ~ Tite Kubo,
443:The next day, all that stopped him from feeling pure exultance was the question: had it been too easy? ~ Julian Barnes,
444:The question is asked in ignorance, by one who does not even know what can have led him to ask it. ~ Soren Kierkegaard,
445:The question is one of fighting the causes and not just being satisfied with getting rid of the effects. ~ Che Guevara,
446:The transformation in higher education is already here; the question is how learning institutions respond. ~ Anonymous,
447:But I was thinking of a way To multiply by ten, And always, in the answer, get The question back again. ~ Lewis Carroll,
448:If he still isn’t giving you what you want, the question to ask yourself is whether you really want him. ~ Sherry Argov,
449:Imagine that you are in control of your life. Now, the question is: Why do you have to imagine this? ~ Ernie J Zelinski,
450:Life is not a popularity contest. Take the hill, but first answer the question: What is my hill?. ~ Matthew McConaughey,
451:She is not perfect. You are not perfect. The question is whether or not you are perfect for each other ~ Robin Williams,
452:The Question was this: If you could jump into a time machine and go back to 1932, would you kill Hitler? ~ Stephen King,
453:We all need to have dreams. The question is, does the dream control you or do you control the dream? ~ Robin Jones Gunn,
454:What [Prozac] does is completely annihilate the sexual drive, so the question of passion hardly arises. ~ Leonard Cohen,
455:You ask, 'How to live my life?' But with the question you are suffocating life itself, for life is spontaneity. ~ Mooji,
456:Cheryl Cole got malaria...well I guess that answers the question what do you give someone who has everything ~ Sean Lock,
457:If you ask me a question, don't tell me what the question is in advance, 'cause I'd rather not know. ~ Geraldine Ferraro,
458:Racism is on its deathbed – the question is, how costly will racists make the funeral? MARTIN LUTHER KING ~ A C Grayling,
459:The autumn leaf might cling to its branch, but it was already dead. The question was when it would fall. ~ Leigh Bardugo,
460:How far can they travel before you lose them?” Kiral asked the shaman, who seemed puzzled by the question. ~ Anthony Ryan,
461:In the problem of anxiety we must, therefore, always ask the question of what vital value is being threatened ~ Rollo May,
462:It is true: Montaigne achieved little else in his life aside from posing the question: “How should I live? ~ Stefan Zweig,
463:It's almost inevitable that we become religious people. The question is, what kind of religion is it? ~ John Shelby Spong,
464:I want to give up being a bullet I've been a bullet too long The question is Can you give up being a killer? ~ John Agard,
465:Man may live and man may die searching for the question why. But if he tries to rule the sky, he must fall. ~ Cat Stevens,
466:Normally I am not so violent. Everything comes from the question: Where will I die? It is a strong concern. ~ Mick Jagger,
467:Posing the question: does the god of love use underarm deodorant, vaginal spray and fluoride toothpaste? ~ Harlan Ellison,
468:The votaries of nonviolence cannot harbour violence even in thought, let alone the question of doing it. ~ Mahatma Gandhi,
469:To die or not to die, that is the question; it is nobler to live in torment and rage than not to live at all? ~ Anne Rice,
470:To really ask is to open the door to the whirlwind. The answer may annihilate the question and the questioner ~ Anne Rice,
471:An there is always the question: is it really proven that retaliatory actions solve the security problem?. ~ Moshe Sharett,
472:"Do you have the talent?" is rarely the question. "Do you have the guts to finish?" is the real question. ~ Orrin Woodward,
473:even if the question is a real one, does the fact that science cannot answer it imply that religion can. ~ Richard Dawkins,
474:Every moment is a moment. Every moment makes a certain request of us. The question is how we answer it. ~ Charlotte Selver,
475:For an answer which cannot be expressed the question too cannot be expressed. The riddle does not exist. ~ Paul Watzlawick,
476:Getting rid of an incompetent leader isn’t our biggest problem. The question is what happens next.’  ~ Svetlana Alexievich,
477:I am clearly vulnerable on the question of socializing under circumstances not appropriate for a married man. ~ Chuck Robb,
478:In cases where every thing is understood, and measured, and reduced to rule, love is out of the question. ~ William Godwin,
479:Irrational barriers and ancient prejudices fall quickly when the question of survival itself is at stake. ~ John F Kennedy,
480:It’s done, he growled at himself after a while. You fucked up somewhere. The question is what you do now. ~ Brian Staveley,
481:Never answer the question that is asked of you. Answer the question that you wish had been asked of you. ~ Robert McNamara,
482:The question I have heard from some Democrats saying that "You know what? Push for gun control, but not now." ~ Chuck Todd,
483:The question is why marriage should be redefined, and how same-sex marriage will strengthen the institution. ~ Ben Shapiro,
484:There was nothing judgemental or accusatory about the question, so why did I still feel like an idiot? ~ Alexandra Bracken,
485:Think about it. Every time you fail at a task you've actually learned something new. The question is "what? ~ Iimani David,
486:To really ask is to open the door to the whirlwind. The answer may annihilate the question and the questioner. ~ Anne Rice,
487:In the future the question will not be, "Are people credit-worthy", but rather, "Are banks people-worthy?" ~ Muhammad Yunus,
488:I think the problem, to be quite honest with you, is that you've never actually known what the question is. ~ Douglas Adams,
489:It’s not enough to be busy; so are the ants. The question is: What are we busy about?” —Henry David Thoreau ~ Brian P Moran,
490:Life is an unanswered question, but let's still believe in the dignity and importance of the question. ~ Tennessee Williams,
491:The question is no longer if we are called to leverage our lives for the Great Commission, only where and how. ~ J D Greear,
492:the question is not, "Am I perfect in myself before the law?" but, "Am I perfect in Christ Jesus? ~ Charles Haddon Spurgeon,
493:the question is not so much whether they are guilty as whether we are making the right decision for ourselves. ~ Thucydides,
494:The question of how one survived is simply not asked. It is not polite. How one survived is best not discussed. ~ Nick Cole,
495:The question you should be asking isn't, "What do I want?" or "What are my goals?" but "What would excite me? ~ Tim Ferriss,
496:The simple answer to the question of why we get fat is that carbohydrates make us so; protein and fat do not. ~ Gary Taubes,
497:A homeless man standing at the off-ramp: the question in these moments isn't whether Jesus is in Him, but in me. ~ Mark Hart,
498:How would he answer the question? No idea. In that moment he realized something inside was very, very dead. ~ James L Rubart,
499:...no one has ever doubted you would die for those you love ... the question then becomes would you live? ~ Elizabeth Isaacs,
500:Teach by doing whenever you can, and only fall back upon words when doing it is out of the question. ~ Jean Jacques Rousseau,
501:That's the question, isn't it?" you said one night. "Does death bring freedom, or is it the end of freedom? ~ David Levithan,
502:There was no progress. No stability. There was just the question of whether things happened far enough away. ~ Nick Harkaway,
503:Whatever sociology may be, it is the result of constantly asking the question, what is the meaning of this? ~ C Wright Mills,
504:You know everything you need to know about a person from the answer to the question, What is your favorite book? ~ Anonymous,
505:As if in the end, it will be the question of whether a baker or a hunter will extend my longevity the most. ~ Suzanne Collins,
506:Every artist gets asked the question, “Where do you get your ideas?” The honest artist answers, “I steal them. ~ Austin Kleon,
507:I always said all my life, if I wasn't born and they gave me the question, I'd say, I don't want to be born. ~ Jack Kevorkian,
508:In Eleven Minutes, I started with the question of why sexuality is considered one of the major issues in life. ~ Paulo Coelho,
509:Perhaps the question should not be: "Why are other persecuted?" Perhaps the better question is: "Why are we not? ~ Nik Ripken,
510:The great question of life is not the question of death but the question of life. Fear of death shames us all. ~ Edward Abbey,
511:The question is what color will everything be at that moment when I come for you? What will the sky be saying? ~ Markus Zusak,
512:The question we ask today is not whether our government is too big or too small, but whether government works. ~ Barack Obama,
513:But neither would she ever resolve the question of what was worse: losing a child or never having one. ~ Barbara Taylor Sissel,
514:Don't mistake movement for achievement. It's easy to get faked out by being busy. The question is: Busy doing what? ~ Jim Rohn,
515:Dreadful experiences raise the question whether he who experiences them, is not something dreadful also. ~ Friedrich Nietzsche,
516:Every artist gets asked the question, 'Where do you get your ideas?' The honest artist answers, 'I steal them.' ~ Austin Kleon,
517:For all we know, the handwriting might have been on the wall all along. The question is: was the ink invisible? ~ Amos Tversky,
518:If the rose puzzled its mind over the question how it grew, it would not have been the miracle that it is. ~ Jack Butler Yeats,
519:The question is not whether the formula for success will work, but rather whether the person will work the formula. ~ Jim Rohn,
520:The question is, what color will everything be at that moment when I come for you? What will the sky be saying? ~ Markus Zusak,
521:The question of whether machines can think is about as relevant as the question of whether submarines can swim. ~ Jerry Kaplan,
522:Trump challenges us with the question “Are you going to believe me, or are you going to believe your lying eyes? ~ Bandy X Lee,
523:Understanding was out of the question; and indeed how passionately, just then, I did not want to be understood. ~ Iris Murdoch,
524:Are you here to kill me?" The question startled her, but with the day I was having, I thought it was justified. ~ Kalayna Price,
525:Our greatness, our talent has never been the question. It's been a matter of grappling for control over what we do. ~ Spike Lee,
526:The headline reads, HAVE YOU SEEN MY DICK?” “It was the question of the hour for women everywhere, I assure you. ~ Marina Adair,
527:The question is not what was different about Bathsheba. The difference was what had become different about David. ~ Johnny Hunt,
528:The question is not whether we can afford to invest in every child; it is whether we can afford not to. ~ Marian Wright Edelman,
529:The question is: Particularly in the post-9/11 era, are societies becoming more liberal or more authoritarian? ~ Edward Snowden,
530:The question is, what colour will everything be at that moment when I come for you? What will the sky be saying? ~ Markus Zusak,
531:The question struck him deep, in a place he'd kept insulated for so long he'd forgotten that it was vulnerable. ~ Gregg Hurwitz,
532:The question that surrounds lovemaking is, "Did you cum?" and the unasked question beneath that is, "Am I all right? ~ Sam Keen,
533:The question you should be asking isn't, "What do I want?" or "What are my goals?" but "What would excite me? ~ Timothy Ferriss,
534:The question you should be asking isn’t, “What do I want?” or “What are my goals?” but “What would excite me? ~ Timothy Ferriss,
535:This is the question: Are you using God to get something from Him? Or is God Himself the goal of your striving? ~ Matt Chandler,
536:Throwing away Zen mind is correct Zen mind. Only keep the question, 'What is the best way of helping other people?' ~ Seungsahn,
537:A story starts with a hero who wants something. And then the question becomes: Will the hero get what she wants? ~ Donald Miller,
538:Critical sobriety is out of the question so long as this master of terror-in-the-commonplace exerts his spell. ~ Anthony Boucher,
539:If I'm educated and passionate about a topic, I'll answer the question. But I also know when to shut the hell up. ~ Kevin Durant,
540:I sensed only an instant of apprehension.
She never raised an eyebrow at the question..

Such a brave girl. ~ Tite Kubo,
541:I think that religion is an integral part of human needs, but the question also is how you understand religion. ~ Michael Haneke,
542:Just when the question of how to live had become clearer to him, a new insoluble problem presented itself - Death. ~ Leo Tolstoy,
543:Man is the only one in whom the instinct of life falters long enough to enable it to ask the question "Why? ~ Joseph Wood Krutch,
544:Of course I can climb it. I'm practically a progidy in PE," I pointed out. "The question is, can you, Mr Smoker? ~ Richelle Mead,
545:The big question is: When will the term structure of interest rates change? That's the question to be worried about. ~ Ray Dalio,
546:The question for the child is not, `Do I want to be good?"' Bettelheim writes, "but Who do I want to be like? ~ Charles W Colson,
547:The question of how you can hope and expect someone to forgive you when deep down you don’t forgive yourself. ~ Michael Connelly,
548:The ultimate lesson of the question was that detailed prior knowledge was less important than a way of thinking. ~ David Epstein,
549:They get up every day and go work for money, not taking the time to ask the question, ‘Is there another way? ~ Robert T Kiyosaki,
550:You can think a thing over many times and still have no idea how you'll answer the question, if ever it's asked. ~ Laurie Graham,
551:As Henry David Thoreau said, “It’s not enough to be busy, so are the ants. The question is, what are we busy about? ~ Gary Keller,
552:As Oscar Wilde once wrote, “Morality, like art, means drawing a line somewhere.” The question is: where is the line? ~ Dan Ariely,
553:Avoid people who say they know the answer. Keep the company of people who are trying to understand the question. ~ Billy Connolly,
554:Buying a gun was out of the question. First, it would be difficult to keep nearby while doing a nude massage. ~ Marshall Thornton,
555:I'm not sure if that answers the question and I have absolutely no problem with any major world religion on Earth. ~ John Hodgman,
556:I'm sorry."
About what?"
He shrugged, made uncomfortable by the question."I'm not sure. It's a Canadian thing. ~ Tanya Huff,
557:I'm staggered by the question of what it's like to be a multimilionaire. I always have to remind myself that I am. ~ Bruce Willis,
558:I really care about where things are going. I care about what people are feeling and I like to ask the question why. ~ Asher Roth,
559:Men have called me mad, but the question is not settled whether madness is or is not the loftiest intelligence. ~ Edgar Allan Poe,
560:Or really, the question is: Is there a difference between when life begins and when life as a human begins? ~ Michael S Gazzaniga,
561:The question for us is not what new story will come out next. The question is, what are we going to do about it? ~ Edward Snowden,
562:The question is no longer between violence and non-violence it is between non-violence and non-existence. ~ Martin Luther King Jr,
563:A definition is death. A definition is the answer to which you must look up the question in the back of your book. ~ Peter Hammill,
564:Did you ever think about killing me? She swallowed the question. She wasn't sure which answer would upset her more ~ Stylo Fantome,
565:Everyday ask yourself the question, "Do I want to experience Peace of Mind or do I want to experience Conflict? ~ Gerald Jampolsky,
566:In the meditation, of course, the question is repeated and repeated until you run out of answers - or so I hear. ~ Quentin S Crisp,
567:It's not controversial to say that human activity is contributing in some way. The question is how serious that is. ~ Bobby Jindal,
568:Life loves to reveal herself to the raw, courageous doubters; to those who are willing to live inside the question. ~ Jacob Nordby,
569:People will disappoint you. The question to ask is whether you can learn to live with the disappointment and move on. ~ Libba Bray,
570:They say in every library there is a single book that can answer the question that burns like a fire in the mind. ~ Daniel Handler,
571:But perhaps the question is not whether you can stand with the king... but whether your king can stand with you. ~ Ta Nehisi Coates,
572:Exactly!" said Deep Thought. "So once you do know what the question actually is, you'll know what the answer means. ~ Douglas Adams,
573:In fact, the possibility was so far out of the question, the possibility and the question were on separate continents. ~ Tessa Dare,
574:I think we all [americans] think we're a special country. But the question is, what - what call does that give us? ~ Chris Matthews,
575:The question ‘Don’t you remember me?’ is awkward, especially if it was asked by someone you have never known. ~ Mokokoma Mokhonoana,
576:The question is, once you have this idea, is this enough? Is it something people would actually switch just to have? ~ Emmett Shear,
577:The question to ask is not whether you are a success or a failure, but whether you are a learner or a nonlearner. ~ Benjamin Barber,
578:We all get hurt. The question is: Who do you love enough, trust enough, and want enough to give the power to hurt you? ~ Katy Evans,
579:Your subject should always answer the question “What is the problem to be solved?” or “What is the job to be done?” A ~ Brian Tracy,
580:But whenever I look at the question of how to live, the answer's always staring me in the face. I'm already doing it. ~ Damien Hirst,
581:for some reason, dying men always ask the question they know the answer to. perhaps it's so they can die being right. ~ Markus Zusak,
582:If we say that no one's out there And we say we're goin' nowhere And we avoid the question Is this all that it means? ~ Harry Chapin,
583:If you do not believe in a personal God, the question: 'What is the purpose of life?' is unaskable and unanswerable. ~ J R R Tolkien,
584:I think that the solution of the question of numerical superiority of Russian conventional forces has to be solved. ~ Helmut Schmidt,
585:Modern philosophy from Descartes onward has asked itself the question: How can the subject really know the object? ~ William Barrett,
586:The executive has no right, in any case, to decide the question, whether there is or is not cause for declaring war. ~ James Madison,
587:The question isn't, 'What do we want to know about people?', It's, 'What do people want to tell about themselves?' ~ Mark Zuckerberg,
588:The question is, when does the therapeutic community end and the reality kick back in Then, what do you do with them ~ James Johnson,
589:The question now isn’t whether I want to fool around with this man. The question is how I’m ever going to give it up. ~ Sarina Bowen,
590:The question remains... who takes care of you, Miss Vale?"
"I might ask the same question of you, Lord Dryden. ~ Julie Anne Long,
591:The question to ask about the writer isn't 'Why does he behave so badly?' but 'What does he gain by wearing this mask? ~ Philip Roth,
592:The question was, have you heard from anyone on the [Donald] Trump transition team? We have not been contacted. ~ Lawrence O Donnell,
593:We face the question whether a still higher "standard of living" is worth its cost in things natural, wild, and free. ~ Aldo Leopold,
594:You could probably get through life without knowing how to roast a chicken, but the question is, would you want to? ~ Nigella Lawson,
595:And no matter what I was doing, another me sat in my belly, absolutely cold with terror over the question of my life. ~ James Baldwin,
596:And you loved me like I was, and had always been, the answer and the question did not, and would never, matter. ~ Tyler Knott Gregson,
597:Here's the question I would ask you to consider; do you treat yourself the way you want other people to treat you? ~ James Arthur Ray,
598:I rolled my eyes. Yes boys. You can both write your names in the snow. The question is who would make bigger letters. ~ Alice Clayton,
599:I wondered if there were other restless people asking the question with me: What if Jesus meant the stuff he said?. ~ Shane Claiborne,
600:Read and admire, but then go back to first principles and ask the question yourself, in your own way. Dare to disagree. ~ David Whyte,
601:The question is, "Are you spiritual or are you not?" The truth is you are. The reality is you don't believe it ~ Harbhajan Singh Yogi,
602:The question is not so much whether there is life on Mars as whether it will continue to be possible to live on Earth ~ Immanuel Kant,
603:The question, I've come to think, is not what inspires one to change, but what inspires one to remain changed. ~ Jonathan Safran Foer,
604:The question of naturalism is a fallacy, it does not exist... The photographic image replaces naturalistic experience. ~ Sid Grossman,
605:The question of the composition of perceptible objects is one which already occupied the mind of the ancient Greeks. ~ Johannes Stark,
606:The question you must answer isn't how to get ahead. It's how to go somewhere that matters. And have fun along the way. ~ Umair Haque,
607:The Russians need to understand that you cannot have peace [in Syria] unless you resolve the question of Sunni buy-in. ~ John F Kerry,
608:Which are truer, the happy memories, or the unhappy ones? He decided, eventually, that the question was unanswerable. ~ Julian Barnes,
609:Who let the dogs in? ...This, we fear, is going to be the question. Who let the dogs in? Who let the dogs in? Who? Who? ~ Martin Amis,
610:At those critical junctures, the question is not simply whether to live or die but what kind of life is worth living. ~ Paul Kalanithi,
611:I didn't say anything. Sometimes even the right answers sound wrong if you don't like the question. That's the truth. ~ Dan Gemeinhart,
612:If he had looked at the question as an outsider,” James wrote, “he could not possibly have been surprised by that failure. ~ Anonymous,
613:[If you want to] ask the question what is beautiful? It's the life that you lead. It's the life that all women lead. ~ Charlize Theron,
614:Men have called me mad; but the question is not yet settled, whether madness is or is not the loftiest intelligence. ~ Edgar Allan Poe,
615:The question isn’t whether or not you should wait to be picked, the question is whether you care enough to pick yourself. ~ Seth Godin,
616:The question is there in each silence. The question is there in the space between you. But you cannot bring it aloud. ~ David Levithan,
617:When do you bleed a patient?"

The question brought me up short. "When I want him to die?" I asked dubiously. ~ Patrick Rothfuss,
618:as long as the answer is right, who cares if the question is wrong? If you want sense, you’ll have to make it yourself. ~ Norton Juster,
619:But there remains the question: what righteousness really is. The method and secret and sweet reasonableness of Jesus. ~ Matthew Arnold,
620:I had received an answer to the question that Holmes had put to me. Now all I needed to know was why I had asked it. ~ Anthony Horowitz,
621:It is a very mad world. Blind people are leading other blind people. And nobody raises the question: where are we going and why? ~ Osho,
622:The question is, can a human being hold on to God in the face of suffering? After all, suffering is the test of love. ~ John Ortberg Jr,
623:The question who ought to be boss is like who ought to be the tenor in the quartet? Obviously, the man who can sing tunor. ~ Henry Ford,
624:When you can't answer the question, flip it over. Forget what makes something go fast--what makes it slow down? ~ Christopher McDougall,
625:Words are your business, boy. Not just the word. Words are everything. The key to the rock, the answer to the question. ~ Ralph Ellison,
626:And yet, something has changed for the better. We have rediscovered that capitalism is not the answer, but the question. ~ Eric Hobsbawm,
627:At high school they expect answers, but at university all you're supposed to do is dispute the wording of the question. ~ Eleanor Catton,
628:Everything in your life comes at a price. The question you have to ask yourself is, what price are you willing to pay. ~ Paullina Simons,
629:I once had the nerve to ask Picasso the question, 'What is art?' He answered, 'Art is a lie which makes us see the truth. ~ James Dickey,
630:Questions are places in your mind where answers fit. If you haven't asked the question, the answer has nowhere to go. ~ Clay Christensen,
631:Talking to girls was out of the question. To me, they were like some exotic alien species, both beautiful and terrifying. ~ Ernest Cline,
632:The question is not what man can scorn, or disparage, or find fault with, but what he can love, and value, and appreciate. ~ John Ruskin,
633:This is the problem with stories. Stories always mean something. The question is ... What exactly do they mean? ~ Cressida Cowell,
634:We can appreciate each other's languages. And the question of being uncomfortable about our languages would go away. ~ Ngugi wa Thiong o,
635:At first, the question was, Who’s to blame? But then, when we learned more, we started thinking, What should we do? ~ Svetlana Alexievich,
636:How did it come to be that you think men and women are the same? Well, there's a simple answer to the question: Feminism. ~ Rush Limbaugh,
637:People will disappoint you, Gemma. The question to ask is whether you can learn to live with the disappointment and move on. ~ Libba Bray,
638:Silence can answer the question words may fail to answer. If you want to know what silence can do, keep silence! ~ Ernest Agyemang Yeboah,
639:The kingdom of God is available to you in the here and the now. But the question is whether you are available to the kingdom. ~ Nhat Hanh,
640:The question in my mind is how many additional American casualties is Saddam worth? And the answer is not very damned many. ~ Dick Cheney,
641:The question then will be, whether a consolidated government can preserve the freedom and secure the rights of the people. ~ George Mason,
642:There’s a simple answer to the question of what to eat at snack time. Nothing. Don’t eat snacks. Period. Simplify your life. ~ Jason Fung,
643:What indeed is there to say? To be or not to be married, that was the question, and they had decided it in the affirmative. ~ E M Forster,
644:You know everything you need to know about a person from the answer to the question, What is your favorite book? ~ Gabrielle Zevin,
645:Although she was not conventionally beautiful, she was so original that it rendered the question of beauty inconsequential. ~ Lisa Kleypas,
646:At first I was almost about to despair, I thought I never could bear it — but I did I bear it. The question remains: how? ~ Heinrich Heine,
647:Grace is at a low ebb in that soul which can even raise the question of how far it may go in worldly conformity. ~ Charles Haddon Spurgeon,
648:Green eggs, or not green eggs? That is the question. Whether ’tis nobler in the mind to eat them in a box, with a fox— ~ Christopher Moore,
649:I can’t afford it,” your brain stops working. By asking the question “How can I afford it?” your brain is put to work. ~ Robert T Kiyosaki,
650:It's normally agreed that the question 'How are you?' doesn't put you on your oath to give a full or honest answer. ~ Christopher Hitchens,
651:Just because the question can be answered doesn't mean that anyone is obliged to answer it, or that it ought to be asked. ~ Rebecca Solnit,
652:Know what you do to me, city girl?” The question seemed to ease her mind. The corner of her lips curled up. “Good to know. ~ Denise Hunter,
653:Nothing generates more heat in the government than the question of who is chosen to participate in important meetings. ~ Richard Holbrooke,
654:Personally, I think no question containing either/or deserves a serious answer, and that includes the question of gender. ~ Kate Bornstein,
655:The question is not why fools fall in love. It is expected of them. When "smart" people fall in love - that's the problem. ~ Jessica Zafra,
656:The question is, what color will everything be at that moment when I come for you? What will the sky be saying? Personally, ~ Markus Zusak,
657:The question of whether a computer can think is no more interesting than the question of whether a submarine can swim. ~ Edsger W Dijkstra,
658:The simplest kind of decision is binary: that is, the question can be answered, in principle at least, by either yes or no. ~ E J W Barber,
659:we have to discover the truth for ourselves. The world doesn’t even ask the question if there is a greater truth to know, ~ Tony Bertauski,
660:What I want is to get done what the people desire to have done, and the question for me is how to find that out exactly. ~ Abraham Lincoln,
661:What makes 'good tape'? That is the question that has consumed my life for the past 20 years, and I have an answer for you ~ Alex Blumberg,
662:While the question of who killed President Kennedy is important, the question 'what killed him' is more important. ~ Martin Luther King Jr,
663:A god who is both self-sufficient and content to remain so could not interest us enough to raise the question of his existence. ~ W H Auden,
664:Anderson [Cooper], I guess the question I have is why can't CNN cover Obamacare, and ISIS, and radical Islamic terrorism? ~ Anderson Cooper,
665:By some fluke, my folks forgot to ask me the question most crucial to ensuring a lifetime of self-doubt: 'What if you fail? ~ Lizz Winstead,
666:Fear is temporary. Regret is permanent. Adventure is taking a chance because it’s better than the question mark if you don’t. ~ Dan Skinner,
667:God is speaking to all of us, all the time. The question is not, to whom does God talk? The question is, who listens? ~ Neale Donald Walsch,
668:Grace is at a low ebb in that soul, which can even raise the question of how far it may go in worldly conformity. ~ Charles Haddon Spurgeon,
669:I'm often asked whether I believe in Global Warming. I now just reply with the question: "Do you believe in Gravity?" ~ Neil deGrasse Tyson,
670:In the question of peace, people spoke up and demonstrated for peace and against the threat of war, the threat of atomic war. ~ Stefan Heym,
671:It is a curious fact that with every great revolutionary movement the question of 'free love' comes into the foreground. ~ Friedrich Engels,
672:No vision issue today is bigger than the question of efficiency versus some combination of innovation and customer service. ~ John P Kotter,
673:Risking your life is of no consequence when you are on your own; but the question changes when you are part of a family unit. ~ Victor Hugo,
674:The moment a child answers the question ‘What do you want to be when you grow up?’ he is halfway to being an adult. ~ Geraldine McCaughrean,
675:The point is that in society everybody must answer the question of what he is—as distinct from the question of who he is— ~ Walter Benjamin,
676:The question about who you will love and when you will love him is out of your hands. It’s a mystery that you can’t solve. ~ Cheryl Strayed,
677:The question for me was, could TV actually teach? I knew it could, because I knew 3-year-olds who sang beer commercials! ~ Joan Ganz Cooney,
678:The question of whether a thing is right or wrong, good or bad, must always be considered in relation to a persons needs. ~ Jostein Gaarder,
679:The question, then, is whether the only force that keeps us from carrying out misdeeds is the fear of being seen by others ... ~ Dan Ariely,
680:TRUST took as its starting point the question, What would happen if a movie took the character of a teen-age girl seriously?. ~ Hal Hartley,
681:Accept ignorance; pay more attention to the question than the answer; never be afraid to go in the opposite direction. ~ Richard Saul Wurman,
682:And of course with any wall there’s the question not just of what are you keeping out, but also what are you holding in. ~ John Joseph Adams,
683:As I always say: If you want to do it, you can do it. The question is: Do you want to do it?

―Nellie Bly ~ Matt Phelan,
684:Ask yourself the question: If I don't do it, who will? If you find the answer is no one will do it, then do it yourself. ~ Omar Saif Ghobash,
685:Every minute of every day, the question is never will we be doing something, but rather what that something is we’ll be doing. ~ Gary Keller,
686:I see that the West is beginning to separate the question of nuclear armament from the peaceful use of nuclear energy. ~ Mir Hossein Mousavi,
687:I wondered if there were other restless people asking the question with me: What if Jesus meant the stuff he said?. ~ Shane Claiborne,
688:So here's the question: Without a change in leadership, why would the next four years be any different from the last four years? ~ Paul Ryan,
689:Stop blaming people for not making you to achieve your dreams. The question is "are they the people having those dreams? ~ Israelmore Ayivor,
690:The Kappamaki, a whaling research ship, was currently researching the question: How many whales can you catch in one week? ~ Terry Pratchett,
691:The question isn't whether you have a good master or a bad master, it's to be your own master. That is the dignity of humanity. ~ Alan Keyes,
692:The thought of any more murders taking place was simply out of the question. I’d never heard of a career murderer before. ~ Kerri Maniscalco,
693:This is one of the two great labyrinths into which human minds are drawn: the question of free will versus predestination. ~ Neal Stephenson,
694:Wait... maybe the question isn't "How do I beat him?" Maybe the question in "Dude, why are we even fighting in the first place? ~ Ryan North,
695:Wait... maybe the question isn't "How do I beat him?" Maybe the question is "Dude, why are we even fighting in the first place? ~ Ryan North,
696:A genius looks at something that others are stuck on and gets the world unstuck.
So the question is: Have you ever done that? ~ Seth Godin,
697:But Frankl’s concern is less with the question of why most died than it is with the question of why anyone at all survived. ~ Viktor E Frankl,
698:I mention this because there is the question of how children become aware of what the world is, and how to act in it. How, ~ Elizabeth Strout,
699:I posed the question that if Jesus could have done what He was sent to do on this earth without fasting, why did He fast? ~ Jentezen Franklin,
700:It is important to realize that our inability to answer a question says nothing about whether the question itself has an answer. ~ Sam Harris,
701:It is not the question, what am I going to be when I grow up; you should ask the question, who am I going to be when I grow up. ~ Goldie Hawn,
702:Life changes fast. Life changes in the instant. You sit down to dinner and life as you know it ends. The question of self-pity. ~ Joan Didion,
703:Life has no meaning. Each of us has meaning and we bring it to life. It is waste to be asking the question when you are the answer ~ Campbell,
704:Morality can provide at most only a severely limited and insufficient answer to the question of how a person should live. ~ Harry G Frankfurt,
705:Nevertheless, it would be correct, in answer to the question ‘who first invented the symbol for zero?’ to say: the Babylonians.13 ~ Anonymous,
706:Science is wonderfully equipped to answer the question 'How?' but it gets terribly confused when you ask the question 'Why?' ~ Erwin Chargaff,
707:The beginning of wisdom is found in doubting; by doubting we come to the question, and by seeking we may come upon the truth. ~ Peter Abelard,
708:The question is whether personal freedom is worth the terrible effort, the never-lifted burden and risks of self-reliance. ~ Rose Wilder Lane,
709:The question of why one player won a game rather than another is different from the question of how hard the game is to play. ~ David Graeber,
710:What you do in this world is a matter of no consequence. The question is what can you make people believe you have done. ~ Arthur Conan Doyle,
711:Why do humans need answers? Partly I suppose because without one, almost any one, the question itself soon sounds silly. ~ Jeanette Winterson,
712:You can't believe because she tells you to," I said
"No. The question is: how to be a good person if I don't believe anymore. ~ E Lockhart,
713:Art is solving problems that cannot be formulated before they have been solved. The shaping of the question is part of the answer. ~ Piet Hein,
714:Escape was out of the question. The atmosphere outside the dome was cyanide, and Earth was 446,120,000,000,000,000 miles away. ~ Kurt Vonnegut,
715:I have often said China is not lacking in material resources. The question is whether we can make full and good use of them. ~ Chiang Kai shek,
716:In answer to the question “What are dogs thinking?” the grand conclusion was this: they’re thinking about what we’re thinking. ~ Gregory Berns,
717:I've had that my whole career. People were always hedging around the question of: Why are you so dark? What happened to you? ~ George Saunders,
718:More important than the curriculum is the question of the methods of teaching and the spirit in which the teaching is given ~ Bertrand Russell,
719:My father said, Politics asks the question: Is it expedient? Vanity asks: Is it popular? But conscience asks: Is it right? ~ Dexter Scott King,
720:Of course, everybody says they're for peace. Hitler was for peace. Everybody is for peace. The question is: What kind of peace? ~ Noam Chomsky,
721:Success will come when the societal attitude changes and not a single woman in America asks herself the question 'What did I do?'. ~ Joe Biden,
722:The question is, not what rights naturally belong to man, but how they may be most equally and effectually guarded in society. ~ Roger Sherman,
723:The question of bread for myself is a material question, but the question of bread for my neighbor is a spiritual question. ~ Joseph Telushkin,
724:The question you need to answer is what you want to do with your life given that you don't have the time to do everything? ~ Jacob Lund Fisker,
725:There has been an earth for a little more than a billion years. As for the question of the end of it I advise: Wait and see! ~ Albert Einstein,
726:when it comes to the question of dependence or independence!—At any rate, it must be better to have only one to please than two. ~ Jane Austen,
727:Do you imagine the universe is agitated? Go into the desert at night and look at the stars. This practice should answer the question. ~ Lao Tzu,
728:I find the question of whether gender differences are biologically determined or socially constructed to be deeply disturbing. ~ Carol Gilligan,
729:In response to the question, 'How can we help to promote world peace?' Mother Theresa replied, 'Go home and love your children. ~ Mother Teresa,
730:The question how to live had hardly begun to grow a little clearer to him, when a new, insoluble question presented itself—death. ~ Leo Tolstoy,
731:The question is not how much does the youth know when he has finished his education but how much does he care?” Charlotte Mason ~ Cindy Rollins,
732:What happened?”  He directed the question her way. Hadleigh shrugged, it seemed obvious to her. “I think I broke the pretty one. ~ Jane Cousins,
733:What I object to in Mother is that she wants me to think her thoughts. Apart from the question of hypocrisy, I prefer my own. ~ Margaret Deland,
734:When we choose to share things, the question is whether we can do so without changing or sugar-coating what we are saying. For ~ Ethan Nichtern,
735:Who am I, and where am I going? You are the answer to this question. You are here to ask the question, and to be the answer. ~ Michael Beckwith,
736:A man in his life may have many teachers, some most unexpected. The question lies with the man himself: Will he learn from them? ~ Louis L Amour,
737:Americans tend to endorse the use of physician-assisted suicide and euthanasia when the question is abstract and hypothetical. ~ Ezekiel Emanuel,
738:At the end of the day, the question to ask yourself is this: do your expenses, big and small, bring you the thrill they once did? ~ Tony Robbins,
739:Given our examination of the behavior of our police forces at this moment the question of protection has an extra resonance, yes? ~ Laura Mullen,
740:Little Lottie King is all grown up, and she just landed me in a heap of trouble. Now the question is, how can I see her again? ~ Eddie Cleveland,
741:Only English folk know what is meant by gravy; consequently, the English alone are competent to speak on the question of sauce. ~ George Gissing,
742:The question isn’t what are we going to do. It’s what are you going to do. Because I’m right here waiting for you to figure it out. ~ Vi Keeland,
743:The question of bread for myself is a material question, but the question of bread for my neighbor is a spiritual question. ~ Nikolai A Berdyaev,
744:To accuse me of making sensations is the easiest way of attacking me, and in reality leaves the question of sculpture untouched. ~ Jacob Epstein,
745:To drink or not to drink? That was the question.
I sipped it. If he’d spiked it, I could still kill him before I passed out. ~ Ilona Andrews,
746:Universities have come to realize that online is not a fad. The question is not whether to engage in this area but how to do it. ~ Daphne Koller,
747:We will not discuss the question as to when this shall be, lest we lose the comfort of the certainty that it shall be. ~ Charles Haddon Spurgeon,
748:Who are you?'
I didn't understand the question.
I'm Uri', he said. 'What's your name?'
I gave him my name. 'Stopthief. ~ Jerry Spinelli,
749:Being or nothing, that is the question. Ascending, descending, coming, going, a man does so much that in the end he disappears. ~ Raymond Queneau,
750:I don’t like questions. They invent the answers. The real answers are discovered, before you even know what the question is. ~ William McIlvanney,
751:The literature of science is filled with answers found when the question propounded had an entirely different direction and end. ~ John Steinbeck,
752:The question is not whether we evaluate ourselves against others; rather, the question is by what standard do we measure ourselves? ~ Mark Manson,
753:The question of identity is a question involving the most profound panic—a terror as primary as the nightmare of the mortal fall. ~ James Baldwin,
754:The question {WHY}, though, never goes away-- not for me, not for anybody. We keep groping toward light while living in darkness. ~ Philip Yancey,
755:U.N. weapons inspectors found empty chemical warheads in Iraq. So, the question everyone is asking now is how did Sean Penn miss this? ~ Jay Leno,
756:What if you, too, were to greet every interaction in your life with the question 'What's the potential opportunity that this is?' ~ Jack Canfield,
757:What really makes it an invention is that someone decides not to change the solution to a known problem, but to change the question. ~ Dean Kamen,
758:And to the question asked by Ecclesiastes six thousand years ago, 'That which is far off and exceeding deep, who can find it out?... ~ Jules Verne,
759:"Does God know he [exists]?" "Of course he does. Otherwise, you could not have asked the question, and I could not have answered." ~ Douglas Adams,
760:In other words, return on assets seeks to answer the question, “How efficiently is this company using its assets to generate profits? ~ Mike Piper,
761:The memory of the heart was far stronger than whatever was kept in the mind. The question was, what did people keep in their heart? ~ Louise Penny,
762:The question arises whether all lawyers are the same. This is like asking whether everything that gets into a sewer is garbage. ~ Florynce Kennedy,
763:The question of vernaculars as media of instruction is of national importance; neglect of the vernaculars means national suicide. ~ Mahatma Gandhi,
764:The question that motivates my research is, if we can put a man on the Moon with 100,000 [people], what can we do with 100 million? ~ Luis von Ahn,
765:The question tumbles out of my mouth like a smooth stone in a stream, its edges worn clean by how often I roll it around in my head. ~ Sara Raasch,
766:The question 'Who am I?' is not really meant to get an answer, the question 'Who am I?' is meant to dissolve the questioner. ~ Sri Ramana Maharshi,
767:We'll probably live 20 more years than our grandparents did. The question is, what are you going to do with those extra 20 years? ~ Justin Zackham,
768:What you do in this world is a matter of no consequence, the question is what you can make people believe that you have done. ~ Arthur Conan Doyle,
769:When does a novel begin? The question is almost as difficult to answer as the question, when does the human embryo become a person? ~ David Lodge,
770:whole life in the will of God: the question of who God wants us to be as well as what he wants us to do (where appropriate). What ~ Dallas Willard,
771:Everything comes at a price. Everthing in your life. The question you have to ask yourself is, what price are you willing to pay? ~ Paullina Simons,
772:For the critics who think Chesterton frivolous or 'paradoxical' I have to work hard to feel even pity; sympathy is out of the question. ~ C S Lewis,
773:Grace gave her a gentle smile. "You know what the answer is, don't you? Chocolate. It's always the answer, no matter the question. ~ Suzanne Wright,
774:He wanted to ask why, but the question was so obvious, just hanging out there within easy view, that to voice it would be redundant. ~ Harlan Coben,
775:In between levels, he looked at me and asked the question that turns every boy into a man: "Wanna see some boobs?" My time had come. ~ Tyler Oakley,
776:It is frightening when a woman finally realizes that there is no answer to the question 'who am I' except the voice inside herself. ~ Betty Friedan,
777:It is in rugged crises, in unbearable endurance, and in aims which put sympathy out of the question, that the angel is shown. ~ Ralph Waldo Emerson,
778:It is not for me to change you. The question is, how can I be of service to you without diminishing your degrees of freedom? ~ R Buckminster Fuller,
779:Posing the question: does the god of love use underarm deodorant, vaginal spray and fluoride toothpaste? ~ Deathbird Stories, by Harlan Ellison [1],
780:The question is, are we happy to suppose that our grandchildren may never be able to see an elephant except in a picture book? ~ David Attenborough,
781:The question is: Shouldn't Hezbollah disarm? And ultimately they should. And it's necessary for the Lebanese government to succeed. ~ George W Bush,
782:The question that a lot of people ask me all the time is how did you make it? The truth be told, it was nothing but the grace of God. ~ Tyler Perry,
783:There are going to be frustrations in life. The question is not: How do I escape? It is: How can I use this as something positive? ~ Dalai Lama XIV,
784:This is the way I’ve always been. I think of the answer long after the person asking the question has lost interest and walked away. ~ Jael McHenry,
785:What you do in this world is a matter of no consequence. The question is, what can you make people believe that you have done? ~ Arthur Conan Doyle,
786:Her grandmother had once told her that one of life's best lessons was not being afraid to look foolish -- to just ask the question. ~ Melissa Senate,
787:He turned away from the bar as if he could leave the question there. But questions had no location; they could follow him around. ~ Richard Matheson,
788:If all be a Dream, then he doth but dream that he makes the Question; and so it is not much matter that a waking Man should answer him. ~ John Locke,
789:My personal safety does not count as a factor in the question of Ireland’s rights. I thank no one for refraining from murdering me. ~ Tim Pat Coogan,
790:One might say that Christianity’s original answer to the question “What is the purpose of life?” was: the purpose of life is Sunday. ~ Pekka Himanen,
791:Still, the question remained. Was he straitjacket strange or just go-off-by-yourself-at-recess-and-put-bugs-in-your-nose strange? ~ Clare Vanderpool,
792:The fact is, there is nothing that an ingenious mind cannot explain; but the question is, Is the explanation the right one? ~ Mary Elizabeth Braddon,
793:The question isn't so much "Are you parenting the right way?" as it is: "Are you the adult that you want your child to grow up to be?" ~ Brene Brown,
794:We are entering a period of human history that may provide an answer to the question of whether it is better to be smart than stupid. ~ Noam Chomsky,
795:All our problems, all our disputes, all our disagreements can be resolved quickly to mutual satisfaction if we address the question. ~ Benazir Bhutto,
796:As I read in a Quora thread when somebody asked the question “How do I get motivated?”: “F%*k motivation. Instead, cultivate discipline. ~ Steve Kamb,
797:I tried to focus on the question and not the fact his cooking was better than the majority of the intimate relationships I had been in. ~ Kate Danley,
798:No failure you have need to fear, Except to fail to do your best— What have you done, what can you do? That is the question, that the test. ~ Various,
799:Sometimes I think our love is inexperienced. The question of dying becomes a wise reminder. It cures us of our innocence of the future. ~ Don DeLillo,
800:The question isn’t, “What do I want to get done in the next thirty days?” but, “Who do I want to become in this next season of my life? ~ Bill Hybels,
801:The question of the next generation will not be one of how to liberate the masses, but rather, how to make them love their servitude. ~ Aldous Huxley,
802:The question was which spell did I make? Which did I have time to make? The answer was eerily simple. I had time to make all of them. ~ Richelle Mead,
803:The question whether our conscious personality survives after death has been answered by almost all races of men in the affirmative. ~ James G Frazer,
804:What is it that should trace the insuperable line? ...The question is not, Can they reason? nor Can they talk? but, Can they suffer? ~ Jeremy Bentham,
805:But that's the thing with the what-if game-- you really can never know the answer to the question. And maybe it's better that way. ~ Elizabeth Eulberg,
806:But that’s the thing with the what-if game — you really can never know the answer to the question. And maybe it’s better that way. ~ Elizabeth Eulberg,
807:Every minute of every day, the question is never will we be doing something, but rather what that something is we’ll be doing. Sometimes ~ Gary Keller,
808:He saw that as usual it would be better to be careful as for some years now he had found being good to be almost out of the question. ~ Anthony Powell,
809:He's into you, isn't he. Answer the question, Marissa. Flyboy with the superhero plasma... he wants you, doesn't he?"
-Butch and Marissa ~ J R Ward,
810:I always say that you can't be afraid to ask the question. What's the worst that could happen? The answer could be "no" and you go on. ~ Susan Stroman,
811:If there is one question I dread, to which I have never been able to invent a satisfactory reply, it is the question what am I doing. ~ Samuel Beckett,
812:it has become more important than ever to look at the question of nationalism—of nationalistic contempt and nationalistic arrogance. ~ Vasily Grossman,
813:It's not so much the question that offends me; it's that the people asking it don't seem to respect the moral seriousness of the question. ~ Phil Klay,
814:Lower your sights, boy,' he said to Joe Winder. 'I agree, justice is probably out of the question. But we can damn sure ruin their day. ~ Carl Hiaasen,
815:My wife asked me once if I weren't a comedian, what I would do. I couldn't answer the question. I never imagined doing anything else. ~ Dave Chappelle,
816:Psychopaths are notorious for not answering the question posed them or for answering in a way that seems unresponsive to the question. ~ Robert D Hare,
817:That's my answer to the question what is your strongest emotion, if you ever want to ask me: Curiosity, old bean. Curiosity every time. ~ Elaine Dundy,
818:The question is really how do we think seriously about this mechanism called a market. It ought to be determining not values but prices. ~ Cornel West,
819:Were you playing with Stuart?" she asked. The question was loaded. I was a filthy, filthy woman, and even the five-year-old knew it. ~ Maureen Johnson,
820:You do have to listen to the stories, for stories always mean something. The question that worries me is: WHAT exactly do they mean? ~ Cressida Cowell,
821:America is a nation of immigrants. And so the question is, how do we make legal immigration faster, less bureaucratic, cut the red tape? ~ Barack Obama,
822:And I spent the day in bed chewing aspirin and sipping tea, pondering the question, Now that I have my life back, what should I do with it? ~ Anonymous,
823:choice.—The question is, What influences, directs, or determines the mind or Will to come to such a conclusion or choice as it does? ~ Jonathan Edwards,
824:culture? As Lesslie Newbigin poses the question, “Can one who goes the way of the Cross sit in the seat of Pilate when it falls vacant? ~ Philip Yancey,
825:I think that people are going to move. They always have and that's going to continue. The question is, how are we going to deal with it? ~ Mohsin Hamid,
826:Life has no meaning. Each of us has meaning and we bring it to life. It is a waste to be asking the question when you are the answer. ~ Joseph Campbell,
827:Listening is not understanding the words of the question asked, listening is understanding why the question was asked in the first place. ~ Simon Sinek,
828:One of the really tough things is figuring out what questions to ask. Once you figure out the question, then the answer is relatively easy. ~ Elon Musk,
829:Proximity to the condemned and incarcerated made the question of each person’s humanity more urgent and meaningful, including my own. ~ Bryan Stevenson,
830:The question is not whether you have a right to render people miserable, but whether it is not in your best interest to make them happy. ~ Edmund Burke,
831:The question is whether or not you choose to disturb the world around you, or if you choose to let it go on as if you had never arrived. ~ Ann Patchett,
832:As LEGO found out more than a decade ago, the question “What are you most proud of?” can yield surprising and transformative answers. ~ Martin Lindstrom,
833:How does one happen to write a poem: where does it come from? That is the question asked by the psychologists or the geneticists of poetry. ~ Allen Tate,
834:instead they give me a new approach to thinking about the question so that I can solve it better on my own. Most “bad” recommendations ~ Timothy Ferriss,
835:One of the silliest of all discussions is the question whether God is personal-it would be more useful to inquire whether ice is frozen. ~ Austin Farrer,
836:Perhaps I am no one. True, I have a body and I cannot escape from it. I would like to fly out of my head, but that is out of the question. ~ Anne Sexton,
837:The question is not how to get good people to rule; THE QUESTION IS: HOW TO STOP THE POWERFUL from doing as much damage as they can to us. ~ Karl Popper,
838:The question of souls is old—we demand our bodies, now. We are tired of promises, god is deaf, and his church is our worst enemy. ~ Voltairine de Cleyre,
839:The Three Governments, having considered the question in all its aspects, recognize that the transfer to Germany of German populations, ~ Neil MacGregor,
840:When we talk about the foreign, the question becomes one of us versus them. But in the end, is one just the opposite side of the other? ~ Lewis H Lapham,
841:when you avoid one life question, you answer another life question. The question is : what life question do you want to answer? ~ Ernest Agyemang Yeboah,
842:I don't think there is any good answer to the question why shouldn't gays and lesbians who want to serve their country be allowed to do it. ~ John Bolton,
843:In the end, the question is not, how do we use nature to serve our interests? It's how can we use humans to serve nature's interest?' ~ William McDonough,
844:I think the question that nobody wanted to deal with is the question they're posing: did my kid die in vain? Because the answer is too awful. ~ Joan Baez,
845:It was hard to tell if he was smiling or sneering. His face seemed to say, "Yes, this is also an answer, but not to the question I asked. ~ Sana Krasikov,
846:It was nearly midnight when the conversation finally stopped on its own weight. The question was unresolved, at least in any explicit way. ~ Bob Woodward,
847:Let him go. Let one of them go. Knowing it and doing it, two separate
accomplishments. Let one man go. The question had to be, which one? ~ Megan Hart,
848:Let there be no compromise on the question of extending slavery. If there be, all our labor is lost, and, ere long, must be done again. ~ Abraham Lincoln,
849:Technologies will come and go, so you need to be able to both ask and answer the question: What do you do as a company, why do you exist? ~ Satya Nadella,
850:The question for the Republicans running the confirmation hearings in the United States Senate is whose rules are they going to use? ~ Lawrence O Donnell,
851:The question isn't whether the world is perfect.

The real question to consider is: If it were, would you still be in it? ~ Eric Micha el Leventhal,
852:Were you playing with Stuart?" she asked.
The question was loaded. I was a filthy, filthy woman, and even the five-year-old knew it. ~ Maureen Johnson,
853:Being a narcissist isn't easy when the question is not of loving your own image, but of recreating the self through deliberate acts of alienation. ~ Orlan,
854:Demands for equality need to be as complicated as the inequalities they seek to address. The question is: who do we want to be equal to? ~ Reni Eddo Lodge,
855:Did science promise happiness? I do not believe it. It promised truth, and the question is to know if we will ever make happiness with truth. ~ Emile Zola,
856:Everyone wants to be with you when you win Grand Slams, but who will stick close when the whole world turns on you? That's the question. ~ Maria Sharapova,
857:Evil likes darkness.” “Why is that?” Seth asked. Grandma thought about the question a moment before answering. “Because evil likes to hide. ~ Brandon Mull,
858:If one wishes to obtain a definite answer from Nature one must attack the question from a more general and less selfish point of view. (415) ~ Max Planck,
859:If we would answer the question of the existence of the Evil then we would not be sinners, we could make something else responsible. ~ Dietrich Bonhoeffer,
860:In response to the question, 'How do you know when you're finished?' Pollock replied, 'How do you know when you're finished making love? ~ Jackson Pollock,
861:Key in life is to be able to answer the question "How much is enough?" Modern society has a desire to accumulate stuff & do nothing with it ~ Gunter Pauli,
862:One of the really tough things is figuring out what questions to ask. Once you figure out the question, then the answer is relatively easy. ~ Ashlee Vance,
863:The question for me is not are we political, but how are we political? We need to be politically engaged, but peculiar in how we engage. ~ Shane Claiborne,
864:The question which we must ask ourselves is not whether we like or do not like what is going on, but what we are going to do about it. ~ Winston Churchill,
865:There may be certain genres that men dominate, but fiction not so much. The question of prizes is tricky because there are so many prizes. ~ Emma Donoghue,
866:When everything else is gone, balls are all any of us really have left. The question is: are yours made of flesh and blood, or steel? ~ Karen Marie Moning,
867:Consciously and unconsciously, an artist engaged in serious work is always raising or dealing with the question, 'What really matters?' ~ Freeman Patterson,
868:I'd say that the question whether love still exists plays the same role in my novels as the question of God's existence in Dostoevsky. ~ Michel Houellebecq,
869:It is not necessary for me always to premise, that I speak of the condition of the whole sex, leaving exceptions out of the question. ~ Mary Wollstonecraft,
870:Mudface is the mud in your goatface. What would you say if someone was asked the question 'Does a dog have a Buddha nature?' and said 'Woof! ~ Jack Kerouac,
871:My father taught me that the question Who made me? cannot be answered, since it immediately suggests the further question, Who made God? ~ John Stuart Mill,
872:So where do we go from here?”…
“That’s up to you, sweetheart. I’m yours, Jenny. I always have been. The question is, are you still mine? ~ Scarlett Cole,
873:Swaminathan had never thought that this story contained a moral. But now he felt that it must have one since the question paper mentioned it. ~ R K Narayan,
874:The question is no longer whether the United States should contribute to assuring Israel's survival and prosperity; that goes without saying. ~ George Ball,
875:the question is not whether your company’s employees and leaders have the right skills; it’s whether they have the potential to learn new ones. ~ Anonymous,
876:The question was which spell did I make? Which did I have time to make?
The answer was eerily simple.
I had time to make all of them. ~ Richelle Mead,
877:when God calls us to something, the answer is Carpe Diem. And the question we should be asking Him is, “What can I do for you and your kingdom? ~ Anonymous,
878:Also I kind of want to see what he looks like, because, frankly, his back is begging the question – what the hell does his front look like? ~ Sarah Alderson,
879:He was reputed one of the wise men that made answer to the question when a man should marry? 'A young man not yet, an elder man not at all.' ~ Francis Bacon,
880:How many of us have asked the question, ‘If this great country of ours can put a man on the moon why can’t we find a cure for cancer? ~ Siddhartha Mukherjee,
881:In this respect, Darwinism was typical of the more primitive cosmogonies. They avoided the question of how the world developed ex nihilo. Darwin ~ Tom Wolfe,
882:People will ask you the question 'how is life treating you?' But my question is 'how are you treating life?' On that your happiness rests ~ Rasheed Ogunlaru,
883:So the question becomes, Daughter of the Dragon, what will you sacrifice? What will you let be taken away so that you, too, can have power? ~ Kiersten White,
884:The question is: how do we get to be that guy? The one who is facing his own death with complete calm, ready to get on with the moving-on. ~ Caitlin Doughty,
885:the question is not how to get rid of fear, but how to awaken the intelligence with which to face and to understand and go beyond fear. ~ Jiddu Krishnamurti,
886:The question is who ought to make that decision, the Congress or the commanders? And as you know, my position is clear. I'm a commander guy. ~ George W Bush,
887:…to apply scientific arguments to the question of God’s existence, as if this were somehow a showstopper, is committing a category error ~ Francis S Collins,
888:Under the circumstances the only honest answer an intelligent person can give to the question ‘Is there a God?’ is to say, ‘I do not know. ~ Khushwant Singh,
889:Who are Bella and Edward?” I shrug off the question and don’t turn around as I ask, “What?” “Or Mac and Jericho? How about Jamie and Claire? ~ Rachel Hollis,
890:You are fully capable of deciding your own destiny. The question you face is: which path will you choose? This is something only you can decide. ~ Ben Cross,
891:... each point in the universe must make up its own mind on the question of acknowledgement before acknowledgement can be considered universal. ~ Vikram Seth,
892:Everybody ages. Everybody dies. There is no turning back the clock. So the question in life becomes: What are you going to do while you're here ~ Goldie Hawn,
893:Everything comes at a price, Tatiana. Everything in your life. The question you have to ask yourself is, what price are you willing to pay? ~ Paullina Simons,
894:I asked the question for the best reason possible, for the only reason, indeed, that excuses anyone for asking any question - simple curiosity. ~ Oscar Wilde,
895:I can only answer the question ‘What am I to do?’ if I can answer the prior question ‘Of what story or stories do I find myself a part?’ ~ Alasdair MacIntyre,
896:I have often been asked whether I am a women or an athlete. The question is absurd. Men are not asked that. I am an athlete. I am a women. ~ Billie Jean King,
897:I think referendums are fantastic as long as the question is phrased in a way which is not meant to deliberately confuse or confound people. ~ Cate Blanchett,
898:Just before she died she asked, What is the answer? No answer came. She laughed and said, In that case, what is the question? Then she died. ~ Gertrude Stein,
899:Ostara, if one dies while in these othere states of consciousness, one dies indeed. this begs the question, are dreams truly only ever dreams? ~ Nancy Holder,
900:To fill in all the gaps in my knowledge beforehand was out of the question for me. I had to write now, or not at all. And I wanted to write. ~ Johan Huizinga,
901:We're all in the game. We all drive cars, and we're all hooked on oil. The question is how we can get unhooked before we drown in the stuff. ~ Ross Macdonald,
902:When people asked me, "Do you get high to go onstage?" I could never understand the question. I mean, I'd been high since eight that morning. ~ George Carlin,
903:You should seek the source and merge in it. Because you imagine yourself to be out of it, you raise the question "Where is the source?" ~ Sri Ramana Maharshi,
904:An owner unknowingly scattering people’s attention is a common cause of the question “Why’s everyone working so much but nothing’s getting done? ~ Jason Fried,
905:But beyond all that, the question that is continually begged is why isn't America leading the way toward total abolition of nuclear weapons. ~ Dennis Kucinich,
906:I love the question-and-answer. I love to see liberals try to thrash their way to a coherent argument. And actually, I think it's fun to debate. ~ Ann Coulter,
907:In political administration, no problem is ever simple. It can never be reduced to the question whether a certain measure is good or not. ~ Napoleon Bonaparte,
908:I was so sleepy (and sore) that another bout of sex was out of the question, unless Eric had suddenly developed an interest in necrophilia. ~ Charlaine Harris,
909:My truth - what I believe - is that there are no answers here and, if you are looking for answers, you'd better choose the question carefully. ~ Javier Bardem,
910:see the question now as the equivalent of a cry of helpless rage, another way of saying How could this have happened when everything was normal. ~ Joan Didion,
911:Shaney is a prince?” Sara squeaked the question. “Why does no one tell me these things? This is my kingdom, but I don’t know what’s going on. ~ Donna McDonald,
912:The question and the cry 'Oh, where?' melt into tears of a thousand streams and deluge the world with the flood of the assurance 'I am!' ~ Rabindranath Tagore,
913:The question is not so much what the hand is doing (passing over some cash or a check) but what the heart is thinking while the hand is doing it. ~ John Stott,
914:The question is not what I should do in the future to get it, but rather, what am I presently doing that prevents me from realizing it right now? ~ Alan Watts,
915:The question, therefore, is, not whether a man is strong or weak, but whether he is able to endure the measure of his sufferings. ~ Johann Wolfgang von Goethe,
916:The question was no longer slavery, but white supremacy, which Pollard described as the “true cause of the war” and the “true hope of the South. ~ Jon Meacham,
917:We're all blessed and we're all blighted, Chief Inspector," said Finney. "Everyday each of us does our sums. The question is, what do we count? ~ Louise Penny,
918:With leadership the question at the beginning of the day is, 'how far can we take this...how big can we grow it...and how fast can we get there?' ~ Jack Welch,
919:Words like aparigraha (non-possession) and samabhava (equability) gripped me. How to cultivate and preserve that equability was the question. ~ Mahatma Gandhi,
920:At the end of the day the question comes, what are you doing for the world? You have to try to do something that's going to add something positive. ~ Paul Feig,
921:Far better than a precise plan is a clear sense of direction and compelling beliefs. And that lies within you. The question is, how do you evoke it? ~ Dee Hock,
922:For myself, I can't understand a life without a job. I don't know what I would do without employment. Retirement is out of the question for me. ~ Henry Rollins,
923:global warming, for example, the proper question is not whether man is causing global warming. The question is whether man can fix global warming ~ Ben Shapiro,
924:Nature will never confront you with a problem you can't solve. You already have the answer, that is why the question appears before you. ~ Sri Sri Ravi Shankar,
925:The beginning of wisdom is found in doubting; by doubting we come to the question, and by seeking we may come upon the truth.” ~ Pierre Abelard ~ David Litwack,
926:The question is simply,'Who is your master?'Once that's settled, you ask whether any word have been spoken. If it has, you have your orders. ~ Elisabeth Elliot,
927:The question of the social uses of photography opens out into the very largest issues of the self, of the relationship to community, to reality. ~ Susan Sontag,
928:The question was summed up for him thus: "If I do not accept the answers Christianity gives to the problems of my life, what answers do I accept? ~ Leo Tolstoy,
929:...to apply scientific arguments to the question of God's existence, as if this were somehow a showstopper, is committing a category error. ~ Francis S Collins,
930:We’re all blessed and we’re all blighted, Chief Inspector,” said Finney. “Every day each of us does our sums. The question is, what do we count? ~ Louise Penny,
931:After all, the fundamental question of philosophy (like that of psychoanalysis) is the same as the question of the detective novel: who is guilty? ~ Umberto Eco,
932:All knowledge has an ultimate goal. Knowledge for the sake of knowledge is, say what you will, nothing but a dismal begging of the question. ~ Miguel de Unamuno,
933:Almost everyone thinks they are a good person, but the question you should be asking is, am I good enough to go to Heaven? How would you know? ~ Candace Cameron,
934:I asked them the other evening to name the three most important human beings in history. They protested that the question made no sense to them. ~ Kurt Vonnegut,
935:I love to believe that there's one god but there's many different religions so there's just the question of which long distance company you pick. ~ Adam Ferrara,
936:Just before she Gertrude Stein died she asked, `What is the answer?' No answer came. She laughed and said, `In that case, what is the question? ~ Gertrude Stein,
937:The question, then, is whether being an “individual” makes a difference anymore. That it can matter at all. And if not, whether we in fact care. ~ Chang rae Lee,
938:The the question whether I am a pessimist or an optimist, I answer that my knowledge is pessimistic, but my willing and hope are optimistic. ~ Albert Schweitzer,
939:When it came down to it, one of them called the shots. The other did what he was told. The question is, what if the other is a lot more than one? ~ Markus Zusak,
940:You better arm yourselves to answer your children's and grandchildren's questions... no matter what the question is... without being judgmental. ~ Josh McDowell,
941:And the question of Wester religion,” Flattery said, “is: What lies beyond death? But the question of the Zen master is: What lies beyond waking? ~ Frank Herbert,
942:and yet still the question was there, and my mind went to it like a tongue probing the tender spot of a loose tooth: it hurt but I wanted to know ~ Nicole Krauss,
943:As I've grown as a person and gotten to know myself more - the question of how someone becomes who they become has gotten really interesting to me. ~ Ari Graynor,
944:Everyone gets lucky for some amount in their life. And the question is, are you alert enough to know you're being lucky or you're becoming lucky? ~ Kevin Systrom,
945:If you have competence, you pretty much know its boundaries already. To ask the question (of whether you are past the boundary) is to answer it. ~ Charlie Munger,
946:It is a clumsy experiment to make; for it involves the destruction of the very consciousness which puts the question and awaits the answer. ~ Arthur Schopenhauer,
947:Leadership doesn’t ask the question “How good can I get? How far can I get?” Leadership asks the question “How far can the people around me get? ~ James Altucher,
948:"Life has no meaning. Each of us has meaning and we bring it to life. It is a waste to be asking the question when you are the answer." ~ Joseph Campbell#meaning,
949:She raised her eyes from the table and put the question to him as if the thought had just struck her, but it had obviously not just struck her. ~ Haruki Murakami,
950:So the question is not, when is an idea too big? It’s how do I make all ideas smaller and achievable? You do this by developing the idea muscle: ~ James Altucher,
951:The question before the advanced nations is not whether they can afford to help the developing nations, but whether they can afford not to do so. ~ Indira Gandhi,
952:The question of how to function openly as a religious person in an increasingly secular, relativistic culture is not particular to Southern Baptists. ~ Anonymous,
953:You are confusing two notions, "the solution of a problem" and "the correct posing of the question". Only the second is essential for the artist. ~ Anton Chekhov,
954:Abbott's Admonitions: (1) If you have to ask, you're not entitled to know. (2) If you don't like the answer, you shouldn't have asked the question. ~ Paul Dickson,
955:a hermeneutics of suspicion is radically reductionistic. It simply abandons the question of truth, reducing it to questions of power and desire. ~ Nancy R Pearcey,
956:Education is not the answer to the question. Education is the means to the answer to all questions. —BILL ALLIN, SOCIOLOGIST AND EDUCATION ACTIVIST ~ Josh Kaufman,
957:Here is the cake, and here is the fork, and here's the desire to put it inside us, and then the question behind every question: What happens next? ~ Richard Siken,
958:He vaguely desired to walk around and around the body and stare; the impulse of the living to try to read in dead eyes the answer to the Question. ~ Stephen Crane,
959:Philosophers are divided on the question of whether the narrative therein unfolded [the Crossman Diaries] is grippingly boring or boringly gripping. ~ Clive James,
960:Reality offers us such wealth that we must cut some of it out on the spot, simplify. The question is, do we always cut out what we should? ~ Henri Cartier Bresson,
961:Sometimes I think that we, as teachers, are so eager to get to the answers that we do not devote sufficient time to developing the question. ~ Daniel T Willingham,
962:The question now is how best to help the Iraqi people build a democratic and free Iraqi society that ensures respect for the rights of all Iraqis. ~ Mary Robinson,
963:The question we face is whether this candidate can succeed. The question we seem to answer is whether she interviews well. Let’s not substitute. ~ Daniel Kahneman,
964:there remains the big picture, the question of how much randomness contributes to where we are in life and how well we can predict where we are ~ Leonard Mlodinow,
965:What is the answer?” Gertrude Stein asked Alice B. Toklas as Stein was dying. There was no reply. “In that case, what is the question?” Stein asked. ~ Nora Ephron,
966:If you knew the world was about to end, what would you say? Or maybe the question should be, if this world was going to end, whom would you tell? ~ Travis Thrasher,
967:I was in the neighborhood," he said, answering the question I was about to ask. His lips twitched. "You know, wandering around, trying to be a hero. ~ Brodi Ashton,
968:So the question really is, Why doesn't that pain make you say, I won't do it again? When the pain is so bad that you have to say that, but you don't. ~ Lydia Davis,
969:The question is, rather, whether or not America is to enter a new and distressing phase of history where men no longer pursue happiness but buy it. ~ Kurt Vonnegut,
970:The question of manuscript changes is very important for literary criticism, the psychology of creation and other aspects of the study of literature. ~ Umberto Eco,
971:the question of what kind of fiscal and social state will emerge in the developing world is of the utmost importance for the future of the planet. ~ Thomas Piketty,
972:This radiant weather, when mere living is a joy, and sitting still over the fire out of the question, has been going on for more than a week. ~ Elizabeth von Arnim,
973:Who decides the rightness? That is the question that can never be answered satisfactorily. The law doesn’t decide if it’s wrong, only if it’s legal. ~ Wayne W Dyer,
974:He’d been all geared up for a night alone with Lila, fulfilling her fantasies before he popped the question when she was too sated to say no. He hoped. ~ Cari Quinn,
975:I always wanted to do a Hollywood story. The thing about actors, though, is that they go through a streak of roles. The question is, what's in between? ~ Tom Folsom,
976:I figured the Nightingale Investigations job application form had the question "Are you hot? Yes. No. If you answered no, please exit the building. ~ Kristen Ashley,
977:Reality offers us such wealth that we must cut some of it out on the spot, simplify. The question is, do we always cut out what we should? ­ ~ Henri Cartier Bresson,
978:The only answer to the question of the meaning of life has to begin from the fact of our human finitude, of our vulnerability and our fallibility. ~ Simon Critchley,
979:The question in life is not whether you get knocked down. You will. The question is, are you ready to get back up... And fight for what you believe in? ~ Dan Quayle,
980:The question 'What was there before creation?' is meaningless. Time is a property of creation, therefore before creation there was no before creation. ~ Glen Duncan,
981:Were we, all of us, so used to apathy and deceit that not one had bothered to raise the question of it? Did we all take betrayal so much for granted? ~ Claire North,
982:What if the question is not why I am so infrequently the person I really want to be, but why do I so infrequently want to be the person I really am? ~ Oriah Dreamer,
983:You can’t prevent undernourishment so easily, but famines you can stop with half an effort. Then the question was why don’t the governments stop them? ~ Amartya Sen,
984:And sometimes the question that you pose or the project that you start yourself turns into something else, you know, but at least it gets you started. ~ Bruce Nauman,
985:A society needs famous people; the question is whom it chooses for that role. Any criticism of its choice is by implication a criticism of that society. ~ Max Frisch,
986:Being religious means asking passionately the question of the meaning of our existence and being willing to receive answers, even if the answers hurt. ~ Paul Tillich,
987:I am often asked the question How can the masses permit themselves to be exploited by the few. The answer is By being persuaded to identify with them. ~ E L Doctorow,
988:I don't want to run for governor, but I don't think anyone should put public service out of the question because that's not what a good citizen does. ~ Warren Beatty,
989:The question "From where does the poet get it?" addresses only the what, nobody learns anything about the how when asking that question. ~ Johann Wolfgang von Goethe,
990:The question is always 'What is the role of a labor movement?' How much is about collective bargaining, how much is about social change for all workers? ~ Andy Stern,
991:There is the question of whether life is long enough to get over anything. I sat down on the ground to avoid tipping over from the enormity of it all. ~ Jim Harrison,
992:They presume on their justification in being whatever they are—unlike a thought, which by nature is open to challenge and invites the question “Why? ~ Dallas Willard,
993:Human resources are the most valuable asset for any company. But how much you value people as human beings is the question most CEOs fumble to answer. ~ Rashmi Bansal,
994:. . . I am at a complete loss to understand what my age has to do with it? The question is what are my convictions, not what is my age, isn't it? ~ Fyodor Dostoyevsky,
995:Most journeys have a clear beginning, but on some the ending is less well-defined. The question is, at what point do you bite your lip and head for home? ~ Tahir Shah,
996:Of course you want to be rich and famous. It's natural. Wealth and fame are what every man desires. The question is: What are you willing to trade for it? ~ Confucius,
997:Rock is for everybody; it should be so implicitly anti-elitist that the question of whether somebody's qualified to perform it should never even arise. ~ Lester Bangs,
998:The end of the world is on people's minds. We have the power to destroy or save ourselves, but the question is what do you do with that responsibility. ~ Nicolas Cage,
999:Wall Street got drunk and now it's got a hangover. And the question is, how long will it sober up and not try to do those fancy financial instruments? ~ George W Bush,
1000:What do guys with big dicks say in the morning?”
“Huh?” The question confused him. “What?”
Lea nodded. “Yeah, I didn’t think you’d know. ~ Matthew FitzSimmons,
1001:When it came down to it, one of them called the shots.
The other did what he was told.
The question is, what if the other is a lot more than one? ~ Markus Zusak,
1002:You cannot spend two thousand years trying to understand God and then simply abandon the question and declare that we’re not interested in it anymore. ~ Martin Walser,
1003:Asking a man if he could be trusted was like asking an unwed girl if she was a virgin. The question mattered, but the asking of it was gross insult. ~ Orson Scott Card,
1004:I don't think where people come from is that important. It doesn't matter if you come from reality TV. The question is whether you can inspire people. ~ Kinky Friedman,
1005:In answer to the question of why it happened, I offer the modest proposal that our Universe is simply one of those things which happen from time to time. ~ Bill Bryson,
1006:Taking the question in general, I should say, in the case of many poets, that the most important thing for them to do ... is to write as little as possible ~ T S Eliot,
1007:The most reliable predictor of whether students liked a course, it turned out, was their answer to the question ‘‘Did the professor respect you? ~ Kwame Anthony Appiah,
1008:True is such a twentieth-century concept. The question is, can I get you to believe it, can I get it repeated enough times to make it as good as true. ~ Salman Rushdie,
1009:You can always find an evolutionary quotation for anything. But the question is whether it's functional, which is not the same as being evolutionary. ~ Daniel Kahneman,
1010:Each new generation asks – What is the meaning of life? A more fertile way of putting the question would be – Why does man need a meaning to life? ~ Peter Wessel Zapffe,
1011:For me, the question was, how can one take a live-action performance and put it in the parameter of one of those cartoons? How much can you get away with? ~ Johnny Depp,
1012:God's command 'Go ye, and preach the gospel to every creature' was the categorical imperative. The question of personal safety was wholly irrelevant. ~ Elisabeth Elliot,
1013:I don't see how the study of language and literature can be separated from the question of free speech, which we all know is fundamental to our society. ~ Northrop Frye,
1014:If one really knew what one was doing, why do it? It seems to me if you had the answer why ask the question? The thing is there are so many questions. ~ Lee Friedlander,
1015:It occurred to me that this was one of the few decisions that a segregated prisoner could make: to talk or not to talk. For Newton, that was the question. ~ Laura Bates,
1016:It's the beauty within us that makes it possible for us to recognize the beauty around us. The question is not what you look at but what you see. ~ Henry David Thoreau,
1017:Nihilism: any aim is lacking, any answer to the question "why" is lacking. What does nihilism mean?--that the supreme values devaluate themselves. ~ Friedrich Nietzsche,
1018:Perhaps I am no one.
True, I have a body
and I cannot escape from it.
I would like to fly out of my head,
but that is out of the question. ~ Anne Sexton,
1019:The question is whether any civilization can wage relentless war on life without destroying itself, and without losing the right to be called civilized. ~ Rachel Carson,
1020:The question to ask is what will satisfy you? What will bring you peace? And perhaps the answer to those is in asking yourself when you were last happy. ~ Eleanor Brown,
1021:You can't have intentions without consequences. The question is, who pays for the consequences? Saving fish from drowning. Same thing. Who’s saved? Who’s not? ~ Amy Tan,
1022:An Anarchist is anyone who denies the necessity and legitimacy of government; the question of his methods of attacking it is foreign to the definition. ~ Benjamin Tucker,
1023:Direction determines destination. So the question you must ask yourself; 'Are all the disciplines that I'm currently engaged in taking me where I want to go?' ~ Jim Rohn,
1024:For scholars and laymen alike it is not philosophy but active experience in mathematics itself that can alone answer the question: What is mathematics? ~ Richard Courant,
1025:I am a mother, she thought—not an answer to the question being asked, and no more her ultimate ambition than happiness, but her ultimate identity. ~ Jonathan Safran Foer,
1026:I know myself as mortal, but this raises the question: "What is I?" Am I an individual, or am I an evolving life stream composed of countless selves? ~ Charles Lindbergh,
1027:It's the beauty within us that makes it possible for us to recognize the beauty around us. The question is not what you look at but what you see. ~ Henry David Thoreau,
1028:I wondered what I would have done to stay alive, and I honestly couldn't answer the question. So I had no choice, I had to write the books to find out. ~ Tony Schumacher,
1029:So, standing here looking at you, all grown up, the question I ask is simple. In the long run, how different is a goddam hot dog from a Vienna sausage? ~ Charles Frazier,
1030:The greatest issue is to raise the question of birth control out of the gutter of obscenity ... into the light of intelligence and human understanding. ~ Margaret Sanger,
1031:The question is not at present, however, of removing mountains, a thing that will one day be simple to us, but of waking and rising from the dead now. ~ George MacDonald,
1032:The question is not: How many people take you seriously? How much are you going to accomplish? Can you show some results? but: Are you in love with Jesus? ~ Henri Nouwen,
1033:There is no 'as far as possible' on the question of untouchability. If it is to go, it must go in its entirety from the temples as from everywhere else. ~ Mahatma Gandhi,
1034:The touchstone of everything that can be concluded as a law for a people lies in the question whether the people could have imposed such a law on itself. ~ Immanuel Kant,
1035:Throughout history, self-styled arbiters have taken it upon themselves to decide the question of what can or cannot be the legitimate purview of art. ~ Barbara Goldsmith,
1036:Why go now? That is the question people asked when I announced I was retiring. A combination of things made me feel it was all drawing to a natural end. ~ Graeme Le Saux,
1037:Acting requires absorption, but not self-absorption and, in the actor's mind, the question must always be 'Why am I doing this?,' not 'How am I doing it? ~ Maureen Lipman,
1038:A sign in the yard of a church next door said CHRIST IS THE ANSWER. (The question, of course, is: What do you say when you strike your thumb with a hammer?) ~ Bill Bryson,
1039:Because in life, the question is not if you will have problems, but how you are going to deal with them. Stop failing backward and start failing forward! ~ John C Maxwell,
1040:If we have 99% [market] share of Ford Company, the question to us is 'How do we improve the customer satisfaction in order to get that additional 1% share? ~ Michael Dell,
1041:If you spend too much time focusing on whether or not you’ve found your true calling, the question will be rendered moot when you find yourself out of work. ~ Cal Newport,
1042:It is only natural that for any statesman at the helm of any government the question of his country's security should be a concern of the utmost importance. ~ Eisaku Sato,
1043:Life and death matters, yes. And the question of how to behave in this world, how to go in the face of everything. Time is short and the water is rising. ~ Raymond Carver,
1044:Of all questions, why? is the least pertinent. It begs the question; it assumes the larger part of its own response; to wit, that a sensible response exists. ~ Jack Vance,
1045:The big winner last night in New Hampshire - Senator John Kerry. He won 39 percent of the vote, which is pretty good, and begs the question, why the long face? ~ Jay Leno,
1046:The question before the House is one of awful moment to this country. For my own part, I consider it as nothing less than a question of freedom or slavery ~ Patrick Henry,
1047:There are countless artists whose shoes I am not worthy to polish - whose prints would not pay the printer. The question of judgment is a puzzling one. ~ Maxfield Parrish,
1048:There is only ever one answer to the question what did you do with your life, and it's the same--fleeting and unknowable--for every one of us. I lived. ~ Marianne Wiggins,
1049:There's never an easy answer to the question "Should we do more testing?" because information can guide risk reduction, but doesn't necessarily do so. ~ Gerald M Weinberg,
1050:Are you going to hurt me?” I hated the weakness in my voice, the weakness of the question, but I had to ask. His warm breath tickled my ear. “Definitely.” My ~ Celia Aaron,
1051:Before any movie of yours gets made, it will be vetted by the studio's marketing department. So, you do have to answer the question: Who is your movie for? ~ Thomas Lennon,
1052:Before you embark on it you ask the question: Does this path have a heart? If the answer is no, you will know it, and then you must choose another path. ~ Carlos Castaneda,
1053:Books had seen me through an earlier time of trouble, and their presence all around me was both a comfort and an answer to the question of why I had come here. ~ Anonymous,
1054:Criticism talks a good deal of nonsense, but even its nonsense is a useful force. It keeps the question of art before the world, insists upon its importance. ~ Henry James,
1055:I am concentrating docilely on the question why U.S. restrooms always appear to us as infirmaries for public distress, the place to reagain control. ~ David Foster Wallace,
1056:In literature, it’s the question that launches grand journeys, because heroes are often dropped into deep, dark jungles and forced to machete their way out. ~ Sarah Hepola,
1057:It's inevitable that you will die, so the only question is when. The great thrillers are the moments that play and tease with the question, "When will it be?" ~ David Hare,
1058:MAY it please your Honors: I was desired by one of the court to look into the books, and consider the question now before them concerning Writs of Assistance. ~ James Otis,
1059:The answer to the question "where do good ideas come from" is always the same, the come from bad ideas. If you come up with 20 bad ideas you get one good one. ~ Seth Godin,
1060:The partisan when he is engaged in a dispute, cares nothing about the rights of the question, but is anxious only to convince his hearers of his own assertions. ~ Socrates,
1061:The question: 'is the Euclidean geometry true?' has no significance for Poincaré, for these is no such thing as one geometry being more true than another. ~ Fulton J Sheen,
1062:The question of how and why the encrustations and rigidifications of human emotional life are brought about led directly into the realm of vegetative life. ~ Wilhelm Reich,
1063:Suddenly the question about whether or not I was sexy didn’t matter. He wanted me. Knowing made me feel like I was the most desirable woman in the universe. ~ Rebecca Royce,
1064:The essence of any religion lies solely in the answer to the question: why do I exist, and what is my relationship to the infinite universe that surrounds me? ~ Leo Tolstoy,
1065:To me the question of inspiration is an exercise in hindsight. The truth is inspiration is mysterious at the time. I don't think it's ever a rational process. ~ Julia Leigh,
1066:Unlike de Valera whose talent lay in getting and holding power, Collins asked himself the question, ‘All this for what?’, and tried to provide the answers. ~ Tim Pat Coogan,
1067:We decided that it was no good asking what is the meaning of life, because life isn't an answer, life is the question, and you, yourself, are the answer. ~ Ursula K Le Guin,
1068:When once we are freed from the goal [of solving problems], the question of whether it is a positive approach or a negative approach does not even arise. ~ U G Krishnamurti,
1069:Finally, Carol said in a tone of hopelessness, ‘Darling, can I ask you to forgive me?’ The tone hurt Therese more than the question. ‘I love you, Carol. ~ Patricia Highsmith,
1070:God is angry at the evil that ruins his children. The question is not, “How dare a loving God be angry?” but rather, “How could a loving God feel anything less? ~ Max Lucado,
1071:I think in a couple of weeks, the question of all these bad write-offs will be behind us because everybody is going to throw in the towel on bad accounting. ~ Muriel Siebert,
1072:It is reasonable to ask who or what created the universe, but if the answer is God, then the question has merely been deflected to that of who created God. ~ Stephen Hawking,
1073:One Mormon raised the question with his spouse, who minched no words in replying, 'All right Jody - you get another wife and I'll get another husband!' ~ Leonard J Arrington,
1074:That’s not the question you should be asking, though, if this is a dream. The question you should be asking is what you’re going to do now? Because you’re awake? ~ T J Klune,
1075:The person with the question needed something and they got it. The person with the answer was doing something else and had to stop. That’s rarely a fair trade. ~ Jason Fried,
1076:The programmers have another saying: 'The question of whether a machine can think is no more interesting than the question of whether a submarine can swim.' ~ Charles Stross,
1077:What drove the hominins on through to larger brains, higher intelligence, and thence language-based culture? That, of course, is the question of questions. ~ Edward O Wilson,
1078:why did it have to happen?'It was one more hollow echo to the question humanity had been asking for millenniums, the question men were seemingly born to ask. ~ Kurt Vonnegut,
1079:[Answering the question 'If you had caused the end of the world, what would you do?'] I would try to fix it. I would go to bed on time and brush my teeth. ~ Quvenzhane Wallis,
1080:A priest's life is spent between question and answer-- or between a question and the attempt to answer it. The question is the summary of the spiritual life. ~ Naguib Mahfouz,
1081:As the struggle for survival has subsided, the question has emerged: survival for what? Ever more people have the means to live, but no meaning to live for. ~ Viktor E Frankl,
1082:Faulkner turned out to be a great teacher. When a student asked a question ineptly, he answered the question with what the student had really wanted to know. ~ Leslie Fiedler,
1083:For businesses to be successful, they need to constantly ask the question: how can we provide value to our customers? At the end of the day, that is what matters. ~ Eli Broad,
1084:I am not a believer, not an atheist, not an agnostic. I am still awake at night, asking how? I am more content with the question than I would be with an answer. ~ Roger Ebert,
1085:In recent years, academics, policy-makers, and experts have raised the question of the applicability of peacetime environmental law in times of armed conflict. ~ Widad Akreyi,
1086:The question is not whether we want to keep this open, neutral Internet - we do, or should - but whether government rulemaking can give us the result we want. ~ Edward Felten,
1087:The question isn't whether or not to censor artists who espouse misogynistic views. The question is whether or not we support them as listeners and consumers. ~ Dessa Darling,
1088:To me the question of the environment is more ominous than that of peace and war...I'm more worried about global warming than I am of any major military conflict. ~ Hans Blix,
1089:Your beliefs have no value - unless you take action to change the things you believe should be better.  Ask yourself the question; What am I going to do about it? ~ Ginny Dye,
1090:But as to the question, ‘What more convenient way of punishment can be found?’ I think it much easier to find out that than to invent anything that is worse; why ~ Thomas More,
1091:I don't see how the study of language and literature can be separated from the question of free speech, which we all know is fundamental to our society. [p.92] ~ Northrop Frye,
1092:If Romeo had never met Juliet, maybe they both would have still been alive, but would they have been alive for is the question Shakespeare wants us to answer. ~ Gary D Schmidt,
1093:In a world as out of balance as this world, everyone can find something to do. And the question isn't can you do everything; the question is, can you do anything? ~ Bill Ayers,
1094:The existence of inherent limits of experience in no way settles the question about the subordination of facts of the human world to our knowledge of matter. ~ Wilhelm Dilthey,
1095:The question is not if we will be extremists, but what kind of extremists we will be. The nation and the world are in dire need of creative extremists. ~ Martin Luther King Jr,
1096:The question is, what are we to do in order to consolidate peace on a universal and durable foundation, and what are the essential elements of such a peace? ~ Arthur Henderson,
1097:The question of bread for myself is a material question; but the question of bread for my neighbour, for everybody, is a spiritual and a religious question. ~ Nikolai Berdyaev,
1098:The question of engineering should be of interest not only to those of us who are engineers, but to the entire public which lives in an engineering world ~ Karl Taylor Compton,
1099:The question that runs through these disputatio is the following: What if “horror” has less to do with a fear of death, and more to do with the dread of life? ~ Eugene Thacker,
1100:The question then is, how much are you willing to give?"
And I answered, "Anything."
A breath later, Zane echoed my response with, "Everything. ~ Amelia Atwater Rhodes,
1101:The question was a fashionable one, whether a definite line exists between psychological and physiological phenomena in human activity; and if so, where it lies? ~ Leo Tolstoy,
1102:We call for, on the other hand - how do you deal with ISIS [Islamic State], of course, is the question that comes up immediately, ISIS and other terrorist groups. ~ Jill Stein,
1103:While psychiatry is concerned with the question of why some people become insane, the real question is why most people do not become insane. ~ Erich Fromm,
1104:Yoga means we take responsibility for the tasks in our life. Whatever we are supposed to have karmically, life gives us. The question is: how do we handle it? ~ Frederick Lenz,
1105:Everyone who believes in God must therefore admit (quite apart from the question of prayer) that God has not chosen to write the whole of history with His own hand. ~ C S Lewis,
1106:Frankly, I kind of want you to be haunted by the unansweredness of the question, because I think being haunted by such things is a valuable part of being a person. ~ John Green,
1107:Horror films are very functional like comedies. The main thing with a comedy, the big question is "is it funny?" And with horror the question is "is it scary?" ~ Leigh Whannell,
1108:Is it right to probe so deeply into Nature's secrets? The question must here be raised whether it will benefit mankind, or whether the knowledge will be harmful. ~ Pierre Curie,
1109:Kora may have been a witch, and your father may have had prophetic dreams. But you Paige, is not a witch. You are something much more, but the question is what? ~ Rebekkah Ford,
1110:Let's say that what's out there is a narrative. Often enough, the picture plays with the question of what actually is happening. Almost the way puns function. ~ Garry Winogrand,
1111:Meaning 'by way of the anus'. 'Per Annum', with two n's, means 'yearly'. The correct answer to the question, 'What is the birthrate per anum?' is zero (one hopes). ~ Mary Roach,
1112:New Rule: 12 years after 9/11 and admits yet another debate whether to bomb yet another Muslim country. America must stop asking the question: Why do they hate us? ~ Bill Maher,
1113:The older I get, Mr. Lapine, the more I realize it’s sometimes preferable not knowing the answers to things. In fact, I often wish I’d never heard the question. ~ Tracy Guzeman,
1114:The question is: How do we succeed in Iraq? And you don't succeed by leaving before the mission is complete, like some in this political process are suggesting. ~ George W Bush,
1115:The question is not whether or not our children sin later in life. The question is, do we have a biblical obligation to train them before they leave home? ~ Voddie T Baucham Jr,
1116:The question is whether we're ready to undertake responsibility for overcoming the crisis or will again sink in debates, mutual recriminations and half-steps ~ Yevgeny Primakov,
1117:The question therefore is... how can we build a health care system that will actually help people achieve what’s most important to them at the end of their lives ~ Atul Gawande,
1118:What did I do that I didn't have to do? That was always the question. Figure out what we choose when we're free to choose anytime and you'll know who we really are. ~ Dan Wells,
1119:You can take the tiger out of the jungle, but you can't take the jungle out of the tiger.

The question is, how can you get the tiger back in the jungle? ~ Bill Watterson,
1120:Entertaining these opinions of the course to be pursued, I beg of gentlemen to look at the question, as I have done, in a calm review of facts and of principles. ~ Caleb Cushing,
1121:I don't think anybody cares about unwed mothers unless they're black or poor. The question is not morality, the question is money. That's what we're upset about. ~ Toni Morrison,
1122:I think one of my pursuits over the years is trying to answer the question of 'what else can you do with a voice other than stand in front of a microphone and sing?' ~ Brian Eno,
1123:Nothing is ever so good that it can’t stand a little revision, and nothing is ever so impossible and broken down that a try at fixing it is out of the question. ~ Rebecca Solnit,
1124:Stick me in a confessional and ask the question: Sir, if you had the authority, would you forbid smoking in America? You'd get a solemn and contrite, Yes. ~ William F Buckley Jr,
1125:The question isn’t whether you should stay or go. The question is: How would your life be transformed if you chose to love this time with all your intelligence? ~ Cheryl Strayed,
1126:The question is whether Donald Trump recognizes that Vladimir Putin is a bad guy. And I guess there's no indication that he regards Putin as in any way a bad guy. ~ David Brooks,
1127:The question of questions for the politicians should ever be-What type of social structure am I tending to produce? But this is a question he never entertains. ~ Herbert Spencer,
1128:The question “What will happen” belongs to time; the soul is outside time. The soul has not been and will not be, it always is. If it were not, there would be nothing. ~ Tolstoy,
1129:What a strange phrase - not seeing other people. As if it's been constructed to be a lie. We see other people all the time. The question is what we do about it. ~ David Levithan,
1130:What is it between Obama and Iran? That's the question we all ought to have. Because it sure seems to me like Obama's got some sort of affection for that nation. ~ Rush Limbaugh,
1131:Why was he in this state? Or perhaps the question was why had he not always been in this state? Why had he not always found life so disturbing and so poignant? ~ Edward St Aubyn,
1132:Why would these people do this for us?” This is the question the church ought to be continually raising in people’s minds by its radical service to the world.13 ~ Gregory A Boyd,
1133:Any critic of Cezanne who described him as a painter of country scenes would be moving in the wrong direction. You must begin with the question of style . . . ~ Charles Tomlinson,
1134:Even something as harsh as “Why did you do it?” can be calibrated to “What caused you to do it?” which takes away the emotion and makes the question less accusatory. ~ Chris Voss,
1135:Now and then I'll get a student who asks a question that puts me up against the wall and maybe by the end of the semester I can begin to deal with the question. ~ Garry Winogrand,
1136:Regardless of whether I can shift my affections to another - and the heart, as you observed, is a notoriously fickle beast - the question remains: should I? ~ Christopher Paolini,
1137:So the question becomes, if you are ever faced with this choice, are you willing to die for what you believe in? For that is the only way you will deny him. ~ Christopher Paolini,
1138:Still, the conscientious detective is obliged to examine the question of motive in a new light, to place it within the matrix of our present unusual circumstance. ~ Ben H Winters,
1139:The question is not whether I'm sure, but whether you are. Because I know exactly what I want, and I'm not the kind of guy who's afraid to go after it once I see it. ~ Elle Casey,
1140:Those who are driven by poverty, those who're free from material worries hunger exhausting labor a joyless existence ask the same question, the question of meaning. ~ Kathy Acker,
1141:We were broken, brittle and fragile. The question was, were we still precious to each other? Or, instead of everything falling into place, had it fallen into pieces? ~ Megan Hart,
1142:What a strange phrase — –not seeing other people. As if it’s been constructed to be a lie. We see other people all the time. The question is what we do about it. ~ David Levithan,
1143:Will we fight or will we retreat? That is the question that is posed to us. Some of my friends on the other side of the aisle often refer to Iraq as a distraction. ~ John Boehner,
1144:Actually, he was a very warm, compassionate man who never stopped feeling sorry for himself.
“Why me?” was his constant lament, and the question was a good one. ~ Joseph Heller,
1145:Are you unselfish? That is the question. If you are, you will be perfect without reading a single religious book, without going into a single church or temple. ~ Swami Vivekananda,
1146:If not for music, I would probably be a very frustrated scientist. It's one way to answer the question, 'What is the meaning of life?' I feel music answers it better. ~ Paula Cole,
1147:If the show encourages an audience to ask the question, "Is this character's emotional response to this situation valid?," then that's a really good question to ask. ~ Charlie Cox,
1148:If you enjoy peace now, remember it is out of the toils of those who were gone before you. The question is "will you leave peace behind you when you are gone"? ~ Israelmore Ayivor,
1149:It has nothing to do with commercial success. You cannot calculate in your head how to put the mosaic together to make a commercial film: that's out of the question. ~ Arthur Cohn,
1150:My emotional and intellectual response to Hiroshima was that the question of the social responsibility of a journalist was posed with greater urgency than ever. ~ Wilfred Burchett,
1151:The question is rarely asked, "Why is it that so few other Americans have these protections?" The question is more often asked, "Why do teachers have it so easy?" ~ Dana Goldstein,
1152:The question is: Which means best advances the regulator’s goal, subject to the constraints (whether normative or material) that the regulator must recognize? My ~ Lawrence Lessig,
1153:The question of whether it's God's green earth is not at center stage, except in the sense that if so, one is reminded with some regularity that He may be dying. ~ Edward Hoagland,
1154:Are you asking a question because you want to know the answer or are you asking the question because you want your partner to know that you are having this question? ~ Esther Perel,
1155:He used to - when he was just a kitten - stand and stare up at us as if asking a question. We never understood what the question was. Maybe now he knows the answer. ~ Philip K Dick,
1156:If Romeo had never met Juliet, maybe they both would have still been alive, but what they would have been alive for is the question Shakespeare wants us to answer. ~ Gary D Schmidt,
1157:Is it considered improper if Valek and I...? You know.'
'Yelena,' Leif said with mock indignation. 'Don't tell me you and Valek--'
'Just answer the question. ~ Maria V Snyder,
1158:The question, then, is, What do we give a fuck about? What are we choosing to give a fuck about? And how can we not give a fuck about what ultimately does not matter? ~ Mark Manson,
1159:There have been many different artists that have been inspirational. I suppose the question is directed to what was the reason why I went into fantasy illustration. ~ Boris Vallejo,
1160:What would you do when you weren’t online?” To Schillace and his colleagues, the question was shortsighted. It was like condemning an appliance for using electricity. ~ Steven Levy,
1161:When an ecstatic is asked the question, What is it that love dares the self to do? she will answer: Love dares the self to leave itself behind, to enter into poverty. ~ Anne Carson,
1162:By the time I was at college, I became very alert to the question of racial discrimination, and I remember one of my first writing attempts had to do with a lynching. ~ Albert Maltz,
1163:He drove into me hard, slipping into my slick tunnel with ease. “Who are you to me?”
My blood stirred in my veins from me just hearing the question. “You’re queen. ~ Kenya Wright,
1164:In relation to the question of hope, I think the only hope we have is hope against hope. We hope for a better world. But of course we can do better than just hope. ~ Simon Critchley,
1165:Is Tyson okay?” I asked. The question seemed to take my dad by surprise. He’s fine. Doing much better than I expected. Though “peanut butter” is a strange battle cry. ~ Rick Riordan,
1166:Maybe the question we need to ask isn't whether there's any fresh twenty-first century sin - but whether the people who define sin have changed, because of the times. ~ Jodi Picoult,
1167:Our romantic options are unprecedented and our tools to sort and communicate with them are staggering. And that raises the question: Why are so many people frustrated? ~ Aziz Ansari,
1168:The question is not whether you would like to be president or not. The question is: Do you think you can win and do you want to run? And none of those are clear to me. ~ John McCain,
1169:The question isn't whether I have time to read or not (time that nobody will ever give me, by the way), but whether I'll allow myself the pleasure of being a reader. ~ Daniel Pennac,
1170:The question is this - Is man an ape or an angel? My Lord, I am on the side of the angels. I repudiate with indignation and abhorrence these new fanged theories. ~ Benjamin Disraeli,
1171:The question is what are my convictions, not what is my age, isn't it?" "When you are older, you'll understand for yourself the influence of age on convictions. ~ Fyodor Dostoyevsky,
1172:The question of the family now divides our society so deeply that the opposing sides cannot even agree on a definition of the institution they are arguing about. ~ Christopher Lasch,
1173:the question that we must ultimately answer is this: What’s the greater risk? Letting go of what people think or letting go of how I feel, what I believe, and who I am? ~ Bren Brown,
1174:The truth is that this was something over which I had no control and the question is not why but what. What am I going to do with this? What am I going to make of it? ~ Vicki Forman,
1175:Yesterday on CNN, Joe Biden said he hasn't made up his mind about whether he'll run for president in 2016. Which raises the question: 'Who was raising that question?' ~ Jimmy Fallon,
1176:I'm raising the question of whether focusing on the afterlife beyond history can unintentionally but tragically lead to the abandonment of this earth and this life. ~ Brian D McLaren,
1177:Is Tyson okay?' I asked. The question seemed to take my dad by surprise. 'He's fine. Doing much better than I expected. Though 'peanut butter' is a strange battle cry. ~ Rick Riordan,
1178:May be the question we need to ask isn't whether there's any fresh twenty first century sin...but whether the people who define sin have changed, because of the times. ~ Jodi Picoult,
1179:The question is not if the candidate's heart is favorable to Christianity, but if he has Christ as his starting point even for politics, and will speak out His name! ~ Abraham Kuyper,
1180:The question is not whether we will be extremists, but what kind of extremists we will be... The nation and the world are in dire need of creative extremists. ~ Martin Luther King Jr,
1181:The question of religion was a matter for each individual's conscience, and in a great many cases was the outcome of birth or residence in a certain geographical area. ~ James Larkin,
1182:The question, then, was how long could a human being stay awake? Keith Richards could party for three days straight, but I wasn't sure if he counted as a human being. ~ Daryl Gregory,
1183:What you do in this world is a matter of no consequence," returned my companion, bitterly. "The question is, what can you make people believe that you have done. ~ Arthur Conan Doyle,
1184:What you do in this world is a matter of no consequence,” returned my companion, bitterly. “The question is, what can you make people believe that you have done. ~ Arthur Conan Doyle,
1185:What you do in this world is a matter of no consequence,” returned my companion, bitterly. “The question is, what can you make people believe that you have done? ~ Arthur Conan Doyle,
1186:He sometimes asked himself a question about life. Which are truer, the happy memories, or the unhappy ones? He decided, eventually, that the question was unanswerable. ~ Julian Barnes,
1187:If there are more dead than living, then the world is about death, and the question is: What are we to do with all the death? Who is going to remember all the dead? ~ Aleksandar Hemon,
1188:I have spoken with people at the highest level of intelligence. And I asked them the question, "Does it work? Does torture work?" And the answer was, "Yes, absolutely." ~ Donald Trump,
1189:I intend to focus on the question of truth. That means I do not inquire about facticity-what happened-but what is
claimed, what is asserted here about reality. ~ Walter Brueggemann,
1190:I think the problem with polemics is that it's general and it's lazy. When you say, "This is bad," that's a general thing. We're more interested in asking the question. ~ Tony Goldwyn,
1191:I was asked in an interview which was more important: money or love?

I told the interviewer that if he had to ask the question, he wouldn't understand the answer. ~ John Lennon,
1192:Land. If you understand nothing else about the history of Indians in North America, you need to understand that the question that really matters is the question of land. ~ Thomas King,
1193:Tell me, my heart, would you rather wed a handsome man or a wealthy one?” Zariya considered the question. “If I had the luxury of choice, I would choose a kind man. ~ Jacqueline Carey,
1194:What you intend and what you do not intend have smaller import than you might suspect. The question is not what you shall do with life but what life shall do with you. ~ John C Wright,
1195:Are we living a life that is safe from harm? Of course not. We never are. But that's not the right question. The question is: Are we living a life that is worth the harm? ~ Joseph Fink,
1196:Are we living a life that is safe from harm? Of course not. We never are. But that’s not the right question. The question is: Are we living a life that is worth the harm? ~ Joseph Fink,
1197:Because she was very much his lover, even if they’d never been skin to skin. The idea of being with any other woman after he met her had simply been out of the question. ~ Nalini Singh,
1198:If world leaders decide to [meet the Millennium Development Goals], I think it can be done by 2015...The question is, is there a political will to make this investment? ~ Thoraya Obaid,
1199:I look around for a conveniently loaded pistol.Sadly, there doesn't seem to be one available, so I have no choice but to answer the question. - Queen of Babble Gets Hitched ~ Meg Cabot,
1200:Many of us, wishing to be spared hard work, gladly accept what tradition teaches. But the fact that we have no simple answer does not me that we can evade the question. ~ Elaine Pagels,
1201:The question before the human race is, whether the God of nature shall govern the world by his own laws, or whether priests and kings shall rule it by fictitious miracles? ~ John Adams,
1202:The question of whether there exists a Creator and Ruler of the Universe has been answered in the affirmative by some of the highest intellects that have ever existed. ~ Charles Darwin,
1203:The question remains: which brands will commit to creating a private sector pillar of social change, and which will become casualties of their own outdated thinking? ~ Simon Mainwaring,
1204:The war was about everything, it was everything, and the question of where it came from was meaningless. There was only the question of how to live through it. ~ Brian Francis Slattery,
1205:Thousands of years ago the question was asked: "Am I my brother's keeper?" That question has never yet been answered in a way that is satisfactory to civilized society. ~ Eugene V Debs,
1206:We might have been better off if the question of Obama's patriotism had been raised before he was first elected. Never should we ignore so many red flag warnings again. ~ Thomas Sowell,
1207:Where conflicting interests must be reconciled, the question shall always be answered from the standpoint of the greatest good of the greatest number in the long run. ~ Gifford Pinchot,
1208:and To be or not to be, that is the question;
Whether 't is nobler in the mind to suffer the slings and arrows of outrageous fortune, or, by opposing, end them. ~ William Shakespeare,
1209:And when is necessary to kill, she asked herself as she headed in the direction of the hallway, and she herself answered the question, When what is alive is already dead. ~ Jos Saramago,
1210:But to proceed in this reconciling project with regard to the question of liberty and necessity; the most contentious question of metaphysics, the most contentious science. ~ David Hume,
1211:Emily Post's Etiquette is out again, this time in a new and an enlarged edition, and so the question of what to do with my evenings has been all fixed up for me. ~ Dorothy Parker,
1212:Everyone in my book accuses everyone else of being crazy. Frankly, I think the whole society is nuts - and the question is: What does a sane man do in an insane society? ~ Joseph Heller,
1213:Give all your attention to the question: 'What is it that makes me conscious?', until your mind becomes the question itself and cannot think of anything else. ~ Sri Nisargadatta Maharaj,
1214:In terms of spiritual development, it's not a big deal whether you have sex or not, the question is more of who you have sex with and what their energy is doing to you. ~ Frederick Lenz,
1215:Is Tyson okay?' I asked.
The question seemed to take my dad by surprise. 'He's fine. Doing much better than I expected. Though 'peanut butter' is a strange battle cry. ~ Rick Riordan,
1216:Leaving was out of the question, of course. A combination of pride, obstinacy, and simple gonadal fury rooted him in his tracks. Here he would do battle, and that was that. ~ David Brin,
1217:Pity it's not sixteen million. If it were sixteen million, it would be very good. The question would have been solved already long ago. Pity it wasn't twenty-six million. ~ Savitri Devi,
1218:The great monopoly in this country is the money monopoly. So long as it exists, our old variety of freedom and individual energy of development are out of the question. ~ Woodrow Wilson,
1219:What difference does it make if you live in a picturesque little outhouse surrounded by 300 feeble minded goats and your faithful dog? The question is: Can you write? ~ Ernest Hemingway,
1220:What do you want? How do you want it? I never felt like I had a good answer. For the first time, I realized why. Because what I wanted was to not be asked the question. ~ Laurelin Paige,
1221:A mystery is a problem that encroaches upon itself because the questioner becomes the object of the question. Getting to Mars is a problem. Falling in love is a mystery. ~ Gabriel Marcel,
1222:Are you alone?" So that's what this call was about. For some reason, the question made my throat tighten. "No," I said, "Elvis is here. Would you like to talk to him? ~ Maggie Stiefvater,
1223:Are you sure you want to do this?” Big Tag asked the question in and exaggerated whisper. “Because we can still get you out of here. I’ve got an extraction team standing by. ~ Lexi Blake,
1224:As a believer and a child of the King, to consider casting a vote for someone or for something that would go against what God would vote for ought to be out of the question. ~ Tony Evans,
1225:A shared vision is not an idea...it is rather, a force in people's hearts...at its simplest level, a shared vision is the answer to the question 'What do we want to create? ~ Peter Senge,
1226:Each new generation asks – What is the meaning of life? A more fertile way of putting the question would be – Why does man need a meaning to life? ~ Peter Wessel Zapffe,
1227:I declare and protest in advance, that I do not intend, at this time at least; to be drawn or driven into the question of slavery, in either of its subdivisions or forms. ~ Caleb Cushing,
1228:If the question is do people (in the Liberal Party) believe that human beings are the main cause of the planet warming, then I'd say a majority don't accept that position. ~ Nick Minchin,
1229:I was too weird, even for the weirdos. And girls? Talking to girls was out of the question. To me, they were like some exotic alien species, both beautiful and terrifying. ~ Ernest Cline,
1230:No. That was out of the question. Jail was preferable. There they only limited you physically. In a mental ward they tampered with your soul and world-view and mind. ~ John Kennedy Toole,
1231:So the question is whether people prefer to be marginal in a mainstream world, or mainstream in a marginal world, and many people quite understandably prefer the latter. ~ Andrew Solomon,
1232:the past can never be literally true in memory: it must be continuously edited, and the question is only whether we take creative control of the editing or not. ~ Mihaly Csikszentmihalyi,
1233:The question is not whether we will be extremists, but what kind of extremists we will be. Will we be extremists for hate or for love? —REVEREND DR. MARTIN LUTHER KING, JR ~ Jodi Picoult,
1234:The question of armaments, whether on land or sea, is the most immediately and intensely practical question connected with the future fortunes of nations and of mankind. ~ Woodrow Wilson,
1235:The question whether the long effort to put an end to war can succeed without another major convulsion challenges not only our minds but our sense of responsibility. ~ Emily Greene Balch,
1236:What you do in this world is a matter of no consequence,” returned my companion, bitterly. “The question is, what can you make people believe that  you  have  done?  ~ Arthur Conan Doyle,
1237:...You know something, don't you?"
"I know lots of things--your inquiry needs to be more specific."
"Just answer the question."
"True/false or multiple choice? ~ Neal Shusterman,
1238:Do we dare to be ourselves?' This is the question that counts - and not, 'Must a man be helpless?' ...A man can do something for peace without having to jump into politics. ~ Pablo Casals,
1239:Find a target. Know where your influence is heading towards. Find out those who will be interested in what you do and “why”. Now work hard to answer the question “why? ~ Israelmore Ayivor,
1240:I mused for a few moments on the question of which was worse, to lead a life so boring that you are easily enchanted or a life so full of stimulus that you are easily bored. ~ Bill Bryson,
1241:I think the form, the Hollywood movie, I think the quality is obviously always going to be there and I think that the question of taste, there's always a question of taste. ~ Keanu Reeves,
1242:I've referred to [Marcus Lemonis] as my celebrity crush. I'm totally describing my celebrity crush, and that was not the question. But I am a fan of his. I really am. ~ June Diane Raphael,
1243:Last is D, the number of spatial dimensions. Due to interest in M-theory, physicists have returned to the question of whether life is possible in higher or lower dimensions. ~ Michio Kaku,
1244:Motherhood was the beginning of my own journey asking the question, 'Why am I here?' I had to stop and think: What am I doing to teach my daughter? What do I believe in? ~ Madonna Ciccone,
1245:None of us is beyond the task of missions...The question is not whether or not we will be working to spread the gospel around the world, but what role we will play in this. ~ Francis Chan,
1246:NOVELIST AND EXISTENTIALIST PHILOSOPHER ALBERT CAMUS POSED the question, “Should I kill myself, or have a cup of coffee?” His point was that everything in life is choice. ~ Barry Schwartz,
1247:Of course, with any new technology, the question in the back of everyone's mind is 'Can I have sex with it or use it to kill people?'
-Flintstones Vol. 2: Bedrock Bedlam ~ Mark Russell,
1248:One has to always ask the question: Where can one be most effective in helping shape policies? It is always difficult when you're inside because you're very constrained. ~ Joseph Stiglitz,
1249:Stay with the question. The more it troubles you, the more it has to teach you. In time, Maisie, you will find that the larger questions in life share such behavior. ~ Jacqueline Winspear,
1250:The question for someone who was raised in a closed circle and then leaves it, is what is the us, and what is the them, and how do you ever move from one to the other? ~ Patricia Lockwood,
1251:The question is not whether a community lives or dies, the question is on what plane does it live? There are different modes of survival. But all are not equally honorable. ~ B R Ambedkar,
1252:The question is not whether we will be extremists, but what kind of extremists we will be. Will we be extremists for hate or for love? —REVEREND DR. MARTIN LUTHER KING, JR. ~ Jodi Picoult,
1253:The question shouldn't be "Why are you, a Christian, here in a death camp, condemned for trying to save Jews?' The real question is "Why aren't all the Christians here? ~ Joel C Rosenberg,
1254:The question shouldn't be “Why are you, a Christian, here in a death camp, condemned for trying to save Jews?' The real question is “Why aren't all the Christians here? ~ Joel C Rosenberg,
1255:The transient vacuities of our cultural icons—success, peace, happiness, and distraction—pale before the question of whether or not one experiences this life as meaningful. ~ James Hollis,
1256:We'll keep guessing at what it might be that he's hiding. But I think the question is, were Donald Trump ever to get near the White House, what would be those conflicts? ~ Hillary Clinton,
1257:When the student is ready the teacher appears. When the question is asked then the answer is heard. When we are truly ready to receive then what we need will become available. ~ John Gray,
1258:You think you're disconnected. But the question is, what are you disconnected from?
You're actually constantly disconnecting from yourself by having all these things ~ Marina Abramovi,
1259:I mused for a few moments on the question of which was worse, to lead a life so boring that you are easily enchanted, or a life so full of stimulus that you are easily bored. ~ Bill Bryson,
1260:Presumably he would know what the Question to the Ultimate Answer is. It’s always bothered me that we never found out.” “Think of a number,” said the computer, “any number. ~ Douglas Adams,
1261:Psychoanalysis has taught that the dead – a dead parent, for example – can be more alive for us, more powerful, more scary, than the living. It is the question of ghosts. ~ Jacques Derrida,
1262:Sometime in your life Allison Sekemoto you will kill a human being. The question is not if it will happen, but when. Do you understand?" I didn't then, not really. I do now. ~ Julie Kagawa,
1263:That's the question: is truth an illusion, or is illusion truth, or are they essentially the same? Myself, I don't care what anybody says about me as long as it isn't true. ~ Truman Capote,
1264:The question felt more personal than professional. A father disappointed that his son had broken a promise. And in this case, a broken promise might have gotten him killed. ~ Marissa Meyer,
1265:The question isn't who causes something to happen, but rather, whether you see the outcome with His eyes or yours. Whether or not you trust He's got it all in His hands. ~ Susan May Warren,
1266:We have not, in fact, proved that science excludes miracles: we have only proved that the question of miracles, like innumerable other questions, excludes laboratory treatment. ~ C S Lewis,
1267:Are you alone?"
So that's what this call was about. For some reason, the question made my throat tighten. "No," I said, "Elvis is here. Would you like to talk to him? ~ Maggie Stiefvater,
1268:For an answer which cannot be expressed the question too cannot be expressed. The riddle does not exist. If a question can be put at all, then it can also be answered. ~ Ludwig Wittgenstein,
1269:Learn to see - accustoming the eye to calm, to patience, to letting-things-come-to-it; learning to defer judgment, to encircle and encompass the question on all sides. ~ Friedrich Nietzsche,
1270:So I return to the question, "if I loved myself, truly and deeply, what would I do?"  The answer comes easy: I'd fly.  Fly as high as I possibly can.  Then, I'd fly higher. ~ Kamal Ravikant,
1271:The question concerning technology is the question concerning the constellation in which revealing and concealing, in which the coming to presence of truth, comes to pass ~ Martin Heidegger,
1272:The question 'Who am I?' is not an idle one. How you answer the question will determine how you live the rest of your life. It will determine the quality of your life. ~ Neale Donald Walsch,
1273:There's no happy ending where we prevent climate change any more. Now the question is, is it going to be a miserable century or an impossible one, and what comes after that. ~ Bill McKibben,
1274:Think of the question of mass incarceration. Think of the coding that the Republican Party has used for years, whether they're talking about Obama or blacks or Willie Horton. ~ Henry Giroux,
1275:Well, of course it was Billy screwing with his mind. That's what Billy did. Dear Old Dad had a PhD in mind screwing. The question was, was it just Billy screwing with his mind? ~ Barry Lyga,
1276:When a focused mind determines where to go, the question of how to get there will not be too important because the focused mind surely finds its way to its destination! ~ Mehmet Murat ildan,
1277:With such compelling information, the question is why havent we been able to do more to prevent the crisis of underage drinking? The answer is: the alcohol industry. ~ Lucille Roybal Allard,
1278:Years and years. Why did it have to happen? It was one more hollow echo to the question humanity had been asking for millenniums, the question men were seemingly born to ask ~ Kurt Vonnegut,
1279:A civilized society must count animals as worthy of moral consideration and ethical treatment. The question is not, Can they reason? nor Can they talk? but, Can they suffer? ~ Jeremy Bentham,
1280:and most profoundly personal philosophical inquiry that we can undertake. It is the question that defines us as human beings. The novel begins precisely at noon on July 20, ~ Thornton Wilder,
1281:An intellectual may be interested in ideas and policies for their own sake, but a politician's interest is exclusively in the question of whether an idea's time has come. ~ Michael Ignatieff,
1282:Are we living a life that is safe from harm?

Of course not. We never are. But that’s not the right question. The question is are we living a life that is worth the harm? ~ Joseph Fink,
1283:If he is old enough to ask the question he is old enough to receive true answers. I am not putting the thoughts into his head, but helping him unfold those already there. ~ Louisa May Alcott,
1284:If one looks at a thing with the intention of trying to discover what it means, one ends up no longer seeing the thing itself, but of thinking of the question that is raised. ~ Rene Magritte,
1285:I know. And I'm Sorry. People will disappoint you, Gemma. The question to ask is whether you can learn to live with the disappointment and move on. I'm offering you a new world. ~ Libba Bray,
1286:In a civilization like ours, I feel that everyone has to come to terms with the claims of Jesus Christ upon his life, or else be guilty of inattention or of evading the question. ~ C S Lewis,
1287:In most job interviews, people say they are looking for people skills and emotional intelligence. That's reasonable, but the question is, how do you define what that looks like? ~ Susan Cain,
1288:I think investment psychology is by far the more important element, followed by risk control, with the least important consideration being the question of where you buy and sell. ~ Tom Basso,
1289:I've always believed that if you're truly in love with someone, you shouldn't be able to answer the question 'What do you love about him?' with any kind of real satisfaction. ~ Andrea Seigel,
1290:On the question of the world as a whole, science founders. For scientific knowledge the world lies in fragments, the more so the more precise our scientific knowledge becomes. ~ Karl Jaspers,
1291:Ritual murder is referred to in court files which are located in Rome. There are pictures in it which show that in 23 cases, the Church itself has dealt with the question. ~ Julius Streicher,
1292:The major point at which his reason and his sense of humor left him was when he approached the question of what people were really supposed to do with their time on Earth. He ~ Kurt Vonnegut,
1293:There is the question of accumulation (...) just the simple adding up and adding on of life. And as the poet pointed out, there is a difference between addition and increase. ~ Julian Barnes,
1294:When I was in India I met and conversed briefly with Shri Atmananda Guru of Trivandrum, and the question he gave me to ponder was this: 'Where are you between two thoughts? ~ Joseph Campbell,
1295:Do not get yourself into the illusion that there is something so unique about the question of organ or body parts ... that the general rules of economics do not apply. ~ Richard Allen Epstein,
1296:For some reason, people repeatedly have asked RBG when she thought there would be enough women on the court. The question is asinine, her answer effective: 'When there are nine. ~ Irin Carmon,
1297:If Russia is prepared to run the risk of cutting off supplies to its neighbors if they have a disagreement, how reliable are they as a supplier? You have to ask the question. ~ William Ramsay,
1298:Responding to the question "If Mr. Stalin dies, what will be the effect on international affairs?" That is a good question for you to ask, not a wise question for me to answer. ~ Anthony Eden,
1299:The question that faces the strategic decision maker is not what his organisation should do tomorrow. It is, what do we have to do today to be ready for an uncertain tomorrow? ~ Peter Drucker,
1300:You don’t start communities, he said. Communities already exist. They’re already doing what they want to do. The question you should ask is how you can help them do that better. ~ Jeff Jarvis,
1301:But epistemology is always and inevitably personal. The point of the probe is always in the heart of the explorer: What is my answer to the question of the nature of knowing? ~ Gregory Bateson,
1302:Indeed, the best answer I have ever heard to the question of what it would be like to be dead (i.e., be nonbeing) is to imagine how it felt to be before you were conceived. ~ Lawrence M Krauss,
1303:John F. Kennedy responded, as he often did when at his best, skillfully mixing dollops of wit with, self-deprecation, and the principle of not-really-going-near-the-question. ~ David Pietrusza,
1304:naivete is the only road to salvation. But for those who feel and conceive life as a long agony, the question of salvation is a simple one. There is no salvation on their road. ~ Emil M Cioran,
1305:Once you have awakened to the question of faith, you cannot simply return to your everyday agenda like a committed atheist could. You cannot retreat to the comforts of atheism. ~ Martin Walser,
1306:One thing, change, is what everyone says. The question is, what type of change? What's the right change to produce a different outcome for the people left behind by globalization? ~ Tony Blair,
1307:On the question of taking credit for what goes right and blame for what goes wrong - having led the Conservative party for four years, I have never heard of this notion before. ~ William Hague,
1308:Since change is inevitable, the question is: Do you act to stop it and try to protect yourself from it, or do you become the master of change by accepting it and being open to it? ~ Ed Catmull,
1309:Strident minorities, acting on the growing disposition to censor their opponents, ensure that the deeper the question, the more likely it is to be settled by shallow arguments. ~ Roger Scruton,
1310:The motor of our ingenuity is the question ‘Does it have to be like this?’, from which arise political reforms, scientific developments, improved relationships, better books. ~ Alain de Botton,
1311:The question is how our own meanings are related to those of the universe as a whole. We could say that our action toward the whole universe is a result of what it means to be us. ~ David Bohm,
1312:The question of religion is not so simple as you see it: it is not at all a matter of intellectual conviction or philosophy or even belief, but rather a matter of inner experience. ~ Carl Jung,
1313:To the question: How do the authors of sketches, stories and novels get along in life, the following answer can or must be given: They are stragglers and they are down at heel. ~ Robert Walser,
1314:We just need to figure out how to navigate the rest of the world, and we’ll either sink or swim. I’m a really good swimmer. The question is, how long can you hold your breath? ~ Melissa Foster,
1315:An uprising would punish only the country, and that is out of the question. But there is yet another approach, the most effectiveform of resistance: contemptuous compliance. ~ Franz Grillparzer,
1316:Are you a born writer? Were you put on earth to be a painter, a scientist, an apostle of peace? In the end the question can only be answered by action. Do it or don't do it. ~ Steven Pressfield,
1317:At every turn, when humanity is asked the question, 'Do you want temporary economic gain or long-term environmental loss, which one do you prefer,' we invariably choose the money. ~ Ethan Hawke,
1318:Bekhir’s brow furrowed. He was a man of traditional sensibilities, and the question made him uncomfortable. But after some hemming and hawing, he growled, “Of course. He’s my child. ~ Anonymous,
1319:He found all things come back to the question of what he personally might have been, how he might have led his life and "turned out," if he had not so, at the outset, given it up. ~ Henry James,
1320:How can time be long or short? Time is without length or breadth. The question is, what happened during its passing. And what happened is, our lives have been joined together. ~ Rohinton Mistry,
1321:I do think that it is impossible to do Christian theology with integrity in America without asking the question, What has the gospel to do with the black struggle for liberation? ~ James H Cone,
1322:I found if I go to bed with a question on my mind, all I have to do is concentrate on the question before I go to sleep and I virtually always have the answer in the morning. ~ Malcolm Gladwell,
1323:[Replying to the question of the presenter: "where did the name "Sex Pistols" come from, who thought this name up?"] Some animal. I can't remember. It doesn't matter. It's history. ~ John Lydon,
1324:The magnificently humble. The enormously small. The meaningfully ridiculous. Robert Walser's work often reads like a dazzling answer to the question, How immense can modesty be? ~ Rivka Galchen,
1325:The question of whether one alleges the Superiority or Inferiority of any given race is irrelevant; racism has only one psychological root: the racist's sense of his own Inferiority. ~ Ayn Rand,
1326:Were we able to extract from any man a complete answer to the question, "What comes into your mind when you think about God?" we might predict with certainty the future of that man. ~ A W Tozer,
1327:What do you thing you're doing?" The question was directed at Lila.
"Just having a bit of fun," she said.
"You can't go around making people."
"Obviously I can," she said ~ V E Schwab,
1328:All over Greece, strangers of a certain age will greet one another with the question, "And where were you and what did you do when Xerxes came to Marathon?" Then they exchange lies. ~ Gore Vidal,
1329:And when is it necessary to kill, she asked herself as she headed in the direction of the hallway, and she herself answered the question, When what is still alive is already dead. ~ Jos Saramago,
1330:As someone fairly committed to the death of our solar system and ultimately the entropy of the universe, I think the question of what we should worry about is irrelevant in the end. ~ Bruce Hood,
1331:A teenage taste of beer aside, Mitt Romney does not consume alcohol. Which begs the question, will total abstention put his candidacy, perhaps even this great nation in jeopardy? ~ Martin Bashir,
1332:I don't think there is any advantage to digital unless it's in a case like Slumdog Millionaire, where you have to get a shot and a big bulky film camera is out of the question. ~ Vilmos Zsigmond,
1333:If you were running a solar company you may be okay - you may be able to keep growing. The question for physics is: Can you grow fast enough to begin to catch up with the damage? ~ Bill McKibben,
1334:Looking for bad bonds inside a CDO was like fishing for crap in a Port-O-Let: The question wasn’t whether you’d catch some but how quickly you’d be satisfied you’d caught enough. ~ Michael Lewis,
1335:The monopoly of science in the realm of knowledge explains why evolutionary biologists do not find it meaningful to address the question whether the Darwinian theory is true. ~ Phillip E Johnson,
1336:The question is not, “Will my calendar be full?” but “Who will fill my calendar?” If we are leaders of others, the question is not, “Will I see people?” but “Who will I see?” My ~ John C Maxwell,
1337:The question is,” said Edmund, “whether it doesn’t make things worse, looking at a Narnian ship when you can’t get there.”
“Even looking is better than nothing,” said Lucy. ~ C S Lewis,
1338:The question posed in 1:9, “Does Job fear God for no reason?” appears to be the leading concern of the prose, and it receives a full and satisfactory answer by the book’s conclusion. ~ Anonymous,
1339:The question that generals wanted to hear from their civilian masters after Desert Storm was not “What are you doing for us?” but “What can we do for you and the troops?” The ~ Andrew J Bacevich,
1340:Where are they, the American fiction writers whose works are interested in the question “What do these people have to do with us?” and “What are we doing out there in the world? ~ Kamila Shamsie,
1341:Who [...] is the invincible human being?’ Epictetus once asked, before answering the question himself: ‘One who can be disconcerted by nothing that lies outside the sphere of choice. ~ Anonymous,
1342:Why are some people highly principled and willing to do anything for their principles, while most of us are not? And I am willing to not only ask, but also answer the question. ~ David Bezmozgis,
1343:Blessed is the man who “takes the risk of a decision” —
asks himself the question: “Would it solve the problem?
Is it right as I see it? Is it in the best interests of all? ~ Marianne Moore,
1344:Does a daughter judge her father?” whispered Qing-jao. “Of course she does,” said Father. “Every day all people judge all other people. The question is whether we judge wisely. ~ Orson Scott Card,
1345:It is as if in creating us God asked a question, and in awakening us to contemplation He answered the question, so that the contemplative is at the same time, question and answer. ~ Thomas Merton,
1346:Looking for bad bonds inside a CDO was like fishing for crap in a Port-O-Let: The question wasn’t whether you’d catch some but how quickly you’d be satisfied you’d caught enough.
 ~ Michael Lewis,
1347:No one, I hope, can doubt my wish to see... all mankind exercising self-government, and capable of exercising it. But the question is not what we wish, but what is practicable. ~ Thomas Jefferson,
1348:The question is not whether Lincoln truly meant “government of the people” but what our country has, throughout its history, taken the political term “people” to actually mean. ~ Ta Nehisi Coates,
1349:The question “What are you willing to die for?” is not the same question as “What are you willing to kill for?” Jesus was willing to die for that which he was unwilling to kill for. ~ Brian Zahnd,
1350:The question, "What is the purpose thereof?" cannot be asked about anything which is not the product of an agent; therefore we cannot ask what is the purpose of the existence of God. ~ Maimonides,
1351:This chapter also explores the question, "Who is the true yogi?" This word yogi may bring to mind images of amazing people who do strange contortions with their bodies. ~ Krishna Dwaipayana Vyasa,
1352:Waste is worse than loss. The time is coming when every person who lays claim to ability will keep the question of waste before him constantly. The scope of thrift is limitless. ~ Thomas A Edison,
1353:What a sad story, I thought for so long. Not that I now think it was happy. But I think it is true, and thus the question of whether it is sad or happy has no meaning whatever. ~ Bernhard Schlink,
1354:After years of investigating aging populations, researchers’ answer to the question of how much is not much. If all you do is walk several times a week, your brain will benefit. Even ~ John Medina,
1355:Do we eagerly long for the coming of Christ? Or do we want him to wait while our love affair with the world runs its course? That is the question that tests the authenticity of faith. ~ John Piper,
1356:For centuries Eastern heart and intellect have been absorbed in the question Does God exist? I propose to raise a new question new, that is to say, for the East Does man exist? ~ Muhammad Iqbal,
1357:For example, the question “Do you now feel a slight numbness in your left leg?” always prompts quite a few people to report that their left leg does indeed feel a little strange. ~ Daniel Kahneman,
1358:I can honestly say that I was never affected by the question of the success of an undertaking. If I felt it was the right thing to do, I was for it regardless of the possible outcome. ~ Golda Meir,
1359:If someone can find the idea of the supernatural to be meaningful—an idea that can be grasped, that is worth grasping—then, and only then, is the question ‘Is it true?’ significant. ~ Holly Ordway,
1360:If suffering is inevitable, if our problems in life are unavoidable, then the question we should be asking is not “How do I stop suffering?” but “Why am I suffering—for what purpose? ~ Mark Manson,
1361:In your relationship, you should not have to play the detective to get to the truth; you should be able to ask the question and he give you the answer. It should be as simple as that. ~ Amari Soul,
1362:I suppose if I had to give a one-word answer to the question of why I read, that word would be pleasure. The kind of pleasure you can get from reading is like no other in the world. ~ Wendy Lesser,
1363:Put a Post-it on your computer screen or set an Outlook reminder to alert you at least three times daily with the question: Are you inventing things to do to avoid the important? ~ Timothy Ferriss,
1364:The basic Buddhist stand on the question of equality between the genders is age-old. At the highest tantric levels, at the highest esoteric level, you must respect women: every woman. ~ Dalai Lama,
1365:This is the question I want everyone to ask yourself every single day when you come up with something you feel that needs to be done: if not now, then when? And if not me, then who? ~ Mick Ebeling,
1366:This was the paradox: How would I ever heal from losing the person who healed me? The question was so enormous that I could see only my entire life, everything I know, filling it. ~ Zinzi Clemmons,
1367:To live a feminist life is to make everything into something that is questionable. The question of how to live a feminist life is alive as a question as well as being a life question. ~ Sara Ahmed,
1368:Unlike abortion nobody gets hurt when gays marry but it does have deep implications for what kind of society we want to be. Therefore, individual states should decide the question. ~ Bill O Reilly,
1369:We can look high or we can look low in books or in journals, but the result is the same. The scientific literature has no answers to the question of the origin of the immune system. ~ Michael Behe,
1370:We have to live with ambiguity. We have to give ourselves over to it. The question is: How? How are we going to live in a universe where important questions will always go unanswered? ~ John Green,
1371:between speakers. Grammar is simply a tool to facilitate that. The question is also an intentional act – an action intended to elicit a particular kind of action from the hearer. ~ Daniel L Everett,
1372:I don’t believe that blood makes a family; kin is the circle you create, hands held tight. There is something to shared genetics, but the question is, what exactly is that something? ~ Tayari Jones,
1373:If suffering is inevitable, if our problems in life are unavoidable, then the question we should be asking is not "How do I stop suffering?" but "Why am I suffering- for what purpose? ~ Mark Manson,
1374:The dinosaur skeleton was a body plus time. They all were. The question was what they wanted to do and who they wanted to love in the years when muscle and skin still covered them. ~ Ramona Ausubel,
1375:The question of international norms or international resolutions, you know, coming from Mr. Obama is not really about whether there are international norms or resolutions to uphold. ~ Vijay Prashad,
1376:The question of whether there exists a supernatural creator, a God, is one of the most important that we have to answer. I think that it is a scientific question. My answer is no. ~ Richard Dawkins,
1377:You have been to Ryloth before, have you not, Lord Vader?” The question dredged memories of war from the depths of Vader’s mind. “Long ago, Master. Before I learned wisdom.” “Of course. ~ Anonymous,
1378:If suffering is inevitable, if our problems in life are unavoidable, then the question we should be asking is not "How do I stop suffering?" but "Why am I suffering - for what purpose? ~ Mark Manson,
1379:I got interested in the question of literacy because writers are always moaning about why more people don't read books. They long for the good old days when people read serious novels. ~ Robert Hass,
1380:I think that the question of how power can be exerted from the lower reaches has never been more important. It will ultimately determine whether another world is indeed possible. ~ Frances Fox Piven,
1381:Men have no right to put the well-being of the present generation wholly out of the question. Perhaps the only moral trust with any certainty in our hands is the care of our own time. ~ Edmund Burke,
1382:Once again no one in the U.S. government had made any public statement either supporting the trial or criticizing the Hitler regime. The question remained: what was everyone afraid of? ~ Erik Larson,
1383:She slammed the book closed, ran to her bed, gathered her stuffed animals up in her arms, started chewing on her blanket, and cried for a while, considering the question of trolls. ~ Neal Stephenson,
1384:This dinosaur skeleton was a body plus time. They all were. The question was what they wanted to do and who they wanted to love in the years when muscle and skin still covered them. ~ Ramona Ausubel,
1385:When people asked me, "Do you get high to go onstage?" I could never understand the question. I mean, I'd been high since eight that morning. Going onstage had nothing to do with it. ~ George Carlin,
1386:Why do you keep coming back just to sit beside my bed?”
Seeming surprised by the question, he'd answered in a gravelly voice, "This is . . . satisfying. To me. I find it deeply so. ~ Kresley Cole,
1387:Freud articulated the standard opinion when he asked with supposed seriousness, 'What does a woman want?'... Today the question that is the yeast in the social dough is, 'What do men want? ~ Sam Keen,
1388:Guess who's running for president? Jeb Bush. Jeb was governor of Florida and he speaks fluent Spanish, which raises the question: What language did his brother speak? What was that? ~ David Letterman,
1389:Happiness is not negated by subsequent pain. But it does make the possibility for future happiness seem dimmer. Every good moment is shadowed by the question of that moment's longevity. ~ Joseph Fink,
1390:Herr Schiller? Are there really any such things as ghosts?' The old man did not even show surprise at the question. He heaved a sigh. 'Yes Pia, there are. But never the ones you expect. ~ Helen Grant,
1391:I heard your girl's smart," Pigpen pipes up to ease the building tension. "In fact, I've heard she's fucking Einstein, which brings up the question how the hell she ended up with you. ~ Katie McGarry,
1392:In fact, all of our searching, streaming, downloading, and sharing is being used to answer the question the music industry has been asking for a century: What do people want to hear next? ~ Anonymous,
1393:Sometime in your life, Alison Sekemoto, you will kill a human being. Accidentally or as a conscious, deliberate act. It is unavoidable. The question is not if it will happen, but when. ~ Julie Kagawa,
1394:The question I'm constantly asking myself is: what are we afraid of? I think it's important for us to follow that line of fear, because that is ultimately our line of growth. ~ Terry Tempest Williams,
1395:The universe isn’t based on magic—there isn’t one set of circumstances for the good and one for the evil. Everyone suffers sometime. The question is what you do with your suffering. ~ Sylvain Reynard,
1396:We are all agreed that your theory is crazy. The question which divides us is whether it is crazy enough to have a chance of being correct. My own feeling is that it is not crazy enough. ~ Niels Bohr,
1397:Were you lying?"
"I never lie," he said piously. "About what?"
"The sand, the snake."
For a young man who never lied, he seemed surprisingly unoffended by the question. ~ Megan Whalen Turner,
1398:When you're experiencing that year-in, year-out challenge of being on your own, it's easy to ask the question "What does everyone else know that I don't?" I suggest you flip that around. ~ Sara Eckel,
1399:With respect to the question of relationships, my general view is that freedom means freedom for everyone. People...ought to be free to enter into any kind of relationship they want to. ~ Dick Cheney,
1400:I am ceaselessly occupied with the question of the constitution of radiation … This quantum question is so incredibly important and difficult that everyone should busy himself on it. ~ Albert Einstein,
1401:If [you are] over the age of 10, the question isn't whether or not to eat healthy to prevent heart disease, it's whether or not you want to reverse the heart disease you already have. ~ Michael Greger,
1402:I'm forty two years old. And I became a psychotherapist because I was fucked-up. That's the truth - though it's not what I said during the interview when the question was put to me. ~ Alex Michaelides,
1403:Is it not conceivable that there is still another dimension, a world beyond man's world; a world in which the question of an ultimate meaning of human suffering would find an answer? ~ Viktor E Frankl,
1404:Is it not conceivable that there is still another dimension, a world beyond man’s world; a world in which the question of an ultimate meaning of human suffering would find an answer? ~ Viktor E Frankl,
1405:It seems to me that the moment has come when the question of bombing of German cities simply for the sake of increasing the terror, though under other pretexts, should be reviewed. ~ Winston Churchill,
1406:Now the question is, now that we are there, what should we do in the best interest of the U.S., not only from a standpoint of the necessity of some stable democracy in the Middle East. ~ Mike Huckabee,
1407:The question is whether you can bear freedom. At present the vast majority of men, whether white or black, require the discipline of labor which enslaves them for their own good. ~ Henry David Thoreau,
1408:There are many more secrets in the world that are waiting to be found. The question of how many secrets exist in our world is roughly equivalent to how many startups people should start. ~ Peter Thiel,
1409:The Supreme Court raises the question, what kind of country will we be? The Supreme Court needs to stand on the side of the American people, not on the side of the powerful, wealthy. ~ Hillary Clinton,
1410:This movie, it’s about the new generation, and what they’ve inherited, the light and the dark, and asking the question as they face the greatest evil: Are they prepared? Are they ready? - ~ J J Abrams,
1411:To the question of whether sharing 96% of our genetic make-up with chimps makes us 96 percent chimp; we also share about 50% of our DNA with bananas - that does not make us half bananas! ~ Steve Jones,
1412:We had to rescue Tavi – or what was left of him – but the question was how? We couldn't exactly walk up to Titanus, give him a stern look, and say, "Bad dinosaur! You spit that out now! ~ Tim Waggoner,
1413:When we start to feel anxious or depressed, instead of asking, "What do I need to get to be happy?" The question becomes, "What am I doing to disturb the inner peace that I already have?" ~ D T Suzuki,
1414:While there were many factors in the 2016 election, from false news to voter suppression and Russian hacking, the question is why so many people responded to Donald Trump's demagoguery. ~ Riane Eisler,
1415:Who the Hell is Lane?" he asked. Unmistakably, it was the question of a still very young man who, now and then, is not inclined to admiti that he know the first names of certain people. ~ J D Salinger,
1416:You know and we know, as practical men that the question of justice arises only between parties equal in strength and that the strong do what they can, and the weak suffer what they must. ~ Thucydides,
1417:Do humanity and yourself a favor. Never, ever, give just a one-sentence response to the question, "Where are you from?" Give the asker some fuel for his tank, some fodder for his trough. ~ Leil Lowndes,
1418:Don't spend your precious time asking "Why isn't the world a better place?" It will only be time wasted. The question to ask is "How can I make it better?" To that there is an answer. ~ Leo F Buscaglia,
1419:He looked around circumspectly, then introduced himself: Professor Camestres. At the question “Professor of what?” he made a vague gesture, as if urging us to exercise greater discretion. ~ Umberto Eco,
1420:He slings his arm around my shoulder. I feel the question after he does it. -Is this okay?- I don't think it is. I don't know how to fold myself into him in any way that feels right. ~ Courtney Summers,
1421:It’s not as hard as you thought, is it?” Callan asked. The question confused me so I tore my eyes from Beck and Brody to look at him. “What is?” “Loving two men at the same time.” Fear ~ Sloane Kennedy,
1422:On same-sex marriage, the question is not how same-sex marriage hurts your marriage – that’s a nonsensical and stupid question, like asking how enslavement of others hurts you personally. ~ Ben Shapiro,
1423:Reverie by the open window in the sweet futility of a mild evening was yet to strike the Australian male as a requirement. (There would be the question of fly screens, for one thing.) ~ Shirley Hazzard,
1424:The question is whether such a technique can really make a man good. Goodness comes from within, 6655321. Goodness is something chosen. When a man cannot choose he ceases to be a man. ~ Anthony Burgess,
1425:And why should he interest himself at all in my moral and intellectual capacities: what is it to him what I think and feel?' I asked myself. And my heart throbbed in answer to the question. ~ Anne Bront,
1426:But, all told, the question of how bad things will get is not actually a test of the science; it is a bet on human activity. How much will we do to stall disaster, and how quickly? ~ David Wallace Wells,
1427:I find it fascinating that Paul [the apostol], writing to the Galatians, responds to the question, "What does it mean to live in Christ?" by saying, "There is no longer Jew or Greek, ~ John Shelby Spong,
1428:I say with my own authority that if you go on questioning without accepting anybody's answer, including mine, by and by you will find that the answer is not found but the question disappears. ~ Rajneesh,
1429:I've been talking about retiring for years. It's my standard answer to the question, 'What are your future plans?' The truth is, I'll always want to do things that are worthwhile or fun. ~ Dick Van Dyke,
1430:The constant tug between nature and civilization is what keeps on our toes. Though of course, that did rather beg the question of how you defined nature and how you defined civilization. ~ Julian Barnes,
1431:The question is not whether or not there should be a cult of the individual, but rather whether or not the individual concerned represents the truth, if he does then he should be worshiped. ~ Mao Zedong,
1432:The question is whether such a technique can really make a man good. Greatness comes from within, 6655321. Goodness is something chosen. When a man cannot choose he ceases to be a man. ~ Anthony Burgess,
1433:When the question is difficult and a skilled solution is not available, intuition still has a shot: an answer may come to mind quickly—but it is not an answer to the original question. ~ Daniel Kahneman,
1434:And why should he interest himself at all in my moral and intellectual capacities: what is it to him what I think and feel?' I asked myself. And my heart throbbed in answer to the question. ~ Anne Bronte,
1435:For an answer which cannot be expressed the question too cannot be expressed.

The riddle does not exist.

If a question can be put at all, then it can also be answered. ~ Ludwig Wittgenstein,
1436:Having first determined the question according to his will, man then resorts to experience; and bending her into conformity with his placets, leads her about like a captive in a procession. ~ Will Durant,
1437:Ideology knows the answer before the question has been asked.

Principles are something different: a set of values that have to be adapted to circumstances but not compromised away. ~ George Packer,
1438:I feel like a lot of the fundamental material, I've assimilated. So now the question is: Am I going to really get into my spiritual inheritance of music and really develop my abilities? ~ Wynton Marsalis,
1439:If suffering is inevitable, if our problems in life are unavoidable, then the question we should be asking is not “How do I stop suffering?” but “Why am I suffering—for what purpose?” Hiroo ~ Mark Manson,
1440:If there is one subject in this world worthy of being discussed, worthy of being understood, it is the question of intellectual liberty. Without that, we are simply painted clay. ~ Robert Green Ingersoll,
1441:It has been said that the question, 'Why is there something rather than nothing?' is so profound that it would occur only to a metaphysician, yet so simple that it would occur only to a child. ~ Jim Holt,
1442:(life science) definitions. The question that runs through these disputatio is the following: What if “horror” has less to do with a fear of death, and more to do with the dread of life? ~ Eugene Thacker,
1443:She absolutely declined to be puzzled; she turned her eyes to the flame of the candle as if the question were as irrelevant, or at any rate as impersonal, as Mrs. Marcet or nine-times-nine. ~ Henry James,
1444:The question is not, "Do you know you are a sinner?" the question is this, "As you have heard me preach the Gospel, has God so worked in your life that the sin you once loved you now hate?" ~ Paul Washer,
1445:The question of good and evil remains in irremediable chaos for those who seek to fathom it in reality. It is mere mental sport to the disputants, who are captives that play with their chains. ~ Voltaire,
1446:The question of subjective versus objective interpretation, the fact that we need to know the history of the historian in order to understand the version that is being put in front of us. ~ Julian Barnes,
1447:The question really is how do we get Embassy Officers into the minds of the American business community. That is a much more difficult task than understanding a statistical matrix. ~ Lawrence Eagleburger,
1448:The rights of the people who have done terrible things are hard to defend. You have to keep pointing out, the question is the process to determine whether they've done the terrible things. ~ Barney Frank,
1449:For me the question that you have to ask, about any magazine, is whether it's needed, whether it's publishing things that no one else could publish, or publish equally well. So there's that. ~ Lorin Stein,
1450:If the house were on fire, what would you save? The cat? The computer? The only existing picture of your dead sister? Rather, the question should be: What would you be willing to lose? ~ Tanya Anne Crosby,
1451:I have a desire to help animals, the question of whether it makes financial sense, it's my money and I get to do what I want with it. It's an expensive hobby I picked up at the end of my life. ~ Sam Simon,
1452:I like photography because it is a reality medium, unlike drawing which is unreal. I like to mess with reality...to bend reality. Some of my works beg the question of is it real or not? ~ Storm Thorgerson,
1453:I've laid out a very, very detailed immigration plan on my website, tedcruz.org. It's 11 pages of existing federal law and in particular the question of what to do with people who are here now. ~ Ted Cruz,
1454:May I ask you a question?” “Of course.” “If I offered you ten million dollars or a clear conscience, which would you take?” He considered the question. “Both,” Victor said. “I am a thief. ~ Orest Stelmach,
1455:People do not see that the main question is not : "Am I loved?" which is to a large extent the question : "Am I approved of? Am I protected? Am I admired?" The main question is: "Can I love? ~ Erich Fromm,
1456:Replacing “progress” with “innovation” skirts the question of whether a novelty is an improvement: the world may not be getting better and better but our devices are getting newer and newer. ~ Jill Lepore,
1457:So the question is, which boulder are you going to choose to roll? The "must lose weight" boulder or the "fuck you I will boldly, defiantly accept the body I've got and LIVE IN IT" boulder? ~ Kate Harding,
1458:The goal of the disciple of Jesus, then, is not to answer the question, “What is God’s will for my life?” The goal, instead, is to walk in God’s will on a moment-by-moment, day-by-day basis. ~ David Platt,
1459:Those localized efforts take a long time and they don't deal with the larger issue of ISIL and the question of what you're going to do to really have a solution here. We have to save Syria. ~ John F Kerry,
1460:A Dark Night is a mental and emotional state of despair that arises when something is so painful that it blots out all other considerations and makes carrying on as usual out of the question. ~ Susan Piver,
1461:Emerging in the 1960s, cognitive psychology used the same rigorous scientific approach as behaviorism but returned to the question of how behavior is actually generated inside the head. ~ Tom Butler Bowdon,
1462:if hundreds of thousands of people reach out for a book whose very title promises to deal with the question of a meaning to life, it must be a question that burns under their fingernails. ~ Viktor E Frankl,
1463:In the end the question is: Who is to be master, man or his machines? As long as the control over technology rests primarily on economic calculation, the victor is not likely to be man. ~ Robert Heilbroner,
1464:I thought then of catechism classes, about chanting the answer to a question, an answer that was "because he has said it and his word is true." I could not remember the question. ~ Chimamanda Ngozi Adichie,
1465:Production does not consist in things laboriously made, but in things serviceably consumable; and the question for the nation is not how much labour it employs, but how much life it produces. ~ John Ruskin,
1466:Saying "I'm Christian and gay" proves nothing. The question shouldn't be Can a person be homosexual and still belong to God? But rather, Is homosexuality right or wrong according to the Bible. ~ Joe Dallas,
1467:So the question is not so much "What are you passionate about?" The question is "What are you passionate enough about that you can endure even the most disagreeable aspects of the work. ~ Elizabeth Gilbert,
1468:The entire sweep of human history from the dark ages into the unknown future was considerably less important at the moment than the question of a certain girl and her feelings toward him. ~ Arthur C Clarke,
1469:The question is whether such a technique can really make a man good. Greatness comes from within, 6655321. Goodness is something chosen. When a man cannot choose he ceases to be a man. ~ Jeffrey M Schwartz,
1470:The question, O me! so sad, recurring - What good amid these, O me, O life? That you are here - that life exists and identity, that the powerful play goes on, and you may contribute a verse. ~ Walt Whitman,
1471:There was a time when we wanted to be told what an electron is. The question was never answered. No familiar conceptions can be woven around the electron; it belongs to the waiting list. ~ Arthur Eddington,
1472:To find a different sort of sublime, to forge relationships with the suffering, and to keep following the question of what makes human life meaningful, even in the face of death and decay. ~ Paul Kalanithi,
1473:What is a person to do, I asked, when their obligations to their family conflict with other obligations—to friends, to society, to themselves? I began the research. I narrowed the question, ~ Tara Westover,
1474:You must ask God what he thinks of you, and you must stay with the question until you have an answer. The battle will get fierce here. This is the last thing the Evil One wants you to know. ~ John Eldredge,
1475:For the novelist or poet, for the scientist or artist, the question is not where do ideas come from, the question is how they come. The how is the mystery. The how is fragile. ~ E L Konigsburg,
1476:I sighed and stared off without any particular focus. "I miss him so much." "I'm sorry," she said. "Will it ever get better?" The question seemed to catch her by surprise. "I...I don't know. ~ Richelle Mead,
1477:Let such a person rejoice even to ask the question, "What does this mean?" Yes, let him rejoice in that, and choose to find by not finding rather than by finding fail to find you. ~ Saint Augustine of Hippo,
1478:The question of education has nothing to do with the question of the vote. On numerous occasions it has been proved in history that people can enjoy the vote even if they have no education. ~ Nelson Mandela,
1479:The question was, “Is your sexuality constructed by environment and experience, or is it innate?” I examined this issue by wanking off a man in a toilet. In conclusion, your sexuality is innate. ~ Anonymous,
1480:There was nothing more pressing to do all day, every day, except think about the question that his whole life had failed to answer: How did music trick the body into thinking it had a soul? ~ Richard Powers,
1481:To say that the universe was here last year, or millions of years ago, does not explain its origin. This is still a mystery. As to the question of the origin of things, man can only wonder ~ Clarence Darrow,
1482:We all have nightmares, we all wake up, we all have certain ideas of something that could be hiding around the corner and the question of does that really exist, but we get on with our lives. ~ Rupert Wyatt,
1483:You may have been too quick to admit the difficulty of a specific task. The question is "how many times have you tried dealing with it"? Don't say it's difficult if you haven't tried it! ~ Israelmore Ayivor,
1484:As you see, it is not that I don't know my own mind, I know it very well but only up to a certain point in the matter. I know perfectly well what the question is. It's the answer I want. ~ Alessandro Baricco,
1485:But that's the thing with the -what if game- you really never know the answer to the question. And maybe it's better that way. Because underneath the surface what-ifs are much worse ones. ~ Elizabeth Eulberg,
1486:But that's the thing with the what -if game- you really never know the answer to the question. And maybe it's better that way. Because underneath the surface what-ifs are much worse ones. ~ Elizabeth Eulberg,
1487:Do you know a single person who loves and is loved, who is loved unconditionally and who, at the same time, is ugly? There’s no need to ponder the question. There is no such person.” He ~ Jan Philipp Sendker,
1488:I wake up, but where? I don't just think this, I actually voice the question to myself: "Where am I?" As if I didn't know: I'm here. In my life. A feature of the world that is my existence. ~ Haruki Murakami,
1489:I wouldn't say that the efforts of academics to critique the media's messages are "half-hearted." As far as I am aware, the efforts scarcely exist: very few even pay attention to the question. ~ Noam Chomsky,
1490:Man only of all earthly creatures, asks, Can the dead die forever? - and the instinct that urges the question is God's answer to man, for no instinct is given in vain. ~ Edward Bulwer Lytton 1st Baron Lytton,
1491:Notice how often he reframes the question (examines whether the question is the right question) before answering. In several cases, how he dissects wording is as interesting as his answers. ~ Timothy Ferriss,
1492:Not only in Canada but in other countries where we have to rely on immigration for our growth, the question of coexistence of values in communities is important. It has to be dealt with. ~ Philippe Couillard,
1493:One cannot come back too often to the question what is knowledge and to the answer knowledge is what one knows.... Knowledge is the thing you know and how can you know more than you do know. ~ Gertrude Stein,
1494:The Anglo-American tradition of constitutional thinking should be understood in this way, as addressing the question of how to limit the power of government, without losing its benefits. That ~ Roger Scruton,
1495:The challenge of every team is to build a feeling of oneness, of dependence on one another because the question is usually not how well each person performs, but how well they work together. ~ Vince Lombardi,
1496:The machines, the modern mode of production, slowly undermined domestic production and not just for thousands but for millions of women the question arose: Where do we now find our livelihood? ~ Clara Zetkin,
1497:The question is whether NGOs that bring protection or aid or reparation therapies are furthering the possibility of self-determination or extending a form of managerial power and paternalism. ~ Judith Butler,
1498:The question is: Would there be a market in Germany for certain types of employment if one were to allow the employed person to earn less than is necessary to maintain his standard of living? ~ Angela Merkel,
1499:The universe swings again into orbit around us.
Am I looking for you or you for me?
The question is wrong.

As long as I keep using two pronouns,
I am this in-between, two-headed thing. ~ Rumi,
1500:Trust me when I say this: the issue isn’t whether your life is going well or falling apart; the question is, what makes you so sure you can tell the difference? Things are seldom as they appear. ~ Levi Lusko,

IN CHAPTERS [300/870]



  438 Integral Yoga
   76 Occultism
   58 Christianity
   52 Philosophy
   38 Psychology
   24 Yoga
   17 Poetry
   14 Fiction
   11 Science
   7 Education
   6 Hinduism
   4 Integral Theory
   2 Theosophy
   2 Cybernetics
   2 Baha i Faith
   1 Thelema
   1 Sufism
   1 Mythology
   1 Mysticism
   1 Alchemy


  252 The Mother
  165 Sri Aurobindo
  161 Satprem
   85 Nolini Kanta Gupta
   39 Aleister Crowley
   36 Carl Jung
   22 Plotinus
   22 A B Purani
   21 Saint Augustine of Hippo
   15 Pierre Teilhard de Chardin
   12 H P Lovecraft
   11 Plato
   10 Sri Ramakrishna
   9 James George Frazer
   8 Swami Krishnananda
   8 Friedrich Nietzsche
   8 Aldous Huxley
   7 Swami Vivekananda
   7 Sri Ramana Maharshi
   7 Rudolf Steiner
   7 Nirodbaran
   6 Jordan Peterson
   6 George Van Vrekhem
   5 Saint John of Climacus
   3 Walt Whitman
   3 Vyasa
   3 Robert Browning
   3 Paul Richard
   3 Patanjali
   3 Jorge Luis Borges
   3 Franz Bardon
   2 William Wordsworth
   2 Percy Bysshe Shelley
   2 Norbert Wiener
   2 Lewis Carroll
   2 Edgar Allan Poe
   2 Baha u llah


   27 Magick Without Tears
   24 The Synthesis Of Yoga
   22 Evening Talks With Sri Aurobindo
   20 City of God
   19 Essays In Philosophy And Yoga
   19 Collected Works of Nolini Kanta Gupta - Vol 07
   18 The Life Divine
   18 Questions And Answers 1956
   18 Agenda Vol 10
   17 Questions And Answers 1957-1958
   17 Agenda Vol 08
   17 Agenda Vol 04
   16 Letters On Yoga II
   16 Collected Works of Nolini Kanta Gupta - Vol 01
   15 Agenda Vol 07
   14 Collected Works of Nolini Kanta Gupta - Vol 04
   14 Collected Works of Nolini Kanta Gupta - Vol 03
   13 On Thoughts And Aphorisms
   12 Talks
   12 Lovecraft - Poems
   12 Liber ABA
   12 Letters On Yoga IV
   12 Agenda Vol 11
   12 Agenda Vol 09
   11 Questions And Answers 1953
   11 Mysterium Coniunctionis
   10 The Practice of Psycho therapy
   10 The Future of Man
   10 The Archetypes and the Collective Unconscious
   10 Record of Yoga
   10 Agenda Vol 13
   10 Agenda Vol 06
   10 Agenda Vol 05
   10 Agenda Vol 02
   9 The Gospel of Sri Ramakrishna
   9 The Golden Bough
   9 Questions And Answers 1955
   9 Collected Works of Nolini Kanta Gupta - Vol 02
   8 Twilight of the Idols
   8 The Study and Practice of Yoga
   8 The Perennial Philosophy
   8 Questions And Answers 1954
   8 Plotinus - Complete Works Vol 02
   8 Essays Divine And Human
   8 Agenda Vol 01
   7 Twelve Years With Sri Aurobindo
   7 The Problems of Philosophy
   7 Plotinus - Complete Works Vol 03
   6 The Secret Doctrine
   6 Sri Aurobindo or the Adventure of Consciousness
   6 Some Answers From The Mother
   6 Questions And Answers 1950-1951
   6 Preparing for the Miraculous
   6 Maps of Meaning
   6 Essays On The Gita
   6 Agenda Vol 12
   6 Agenda Vol 03
   5 Vedic and Philological Studies
   5 The Ladder of Divine Ascent
   5 The Human Cycle
   5 On Education
   5 Letters On Yoga III
   5 Letters On Yoga I
   5 Collected Works of Nolini Kanta Gupta - Vol 08
   5 Collected Works of Nolini Kanta Gupta - Vol 05
   5 Aion
   4 Words Of Long Ago
   4 The Phenomenon of Man
   4 Plotinus - Complete Works Vol 04
   4 On the Way to Supermanhood
   4 Letters On Poetry And Art
   4 Knowledge of the Higher Worlds
   3 Vishnu Purana
   3 The Secret Of The Veda
   3 The Mother With Letters On The Mother
   3 The Blue Cliff Records
   3 The 7 Habits of Highly Effective People
   3 Raja-Yoga
   3 Questions And Answers 1929-1931
   3 Plotinus - Complete Works Vol 01
   3 Patanjali Yoga Sutras
   3 Isha Upanishad
   3 Browning - Poems
   3 A Garden of Pomegranates - An Outline of the Qabalah
   2 Wordsworth - Poems
   2 Words Of The Mother II
   2 Whitman - Poems
   2 The Practice of Magical Evocation
   2 The Essentials of Education
   2 Symposium
   2 Shelley - Poems
   2 Savitri
   2 Prayers And Meditations
   2 Cybernetics
   2 Alice in Wonderland
   2 Advanced Dungeons and Dragons 2E


00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   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.
   We have, in modern times, a movement towards a more conscious and courageous, knowledge of things that were taboo to puritan ages. Not to shut one's eyes to the lower, darker and hidden strands of our nature, but to bring them out into the light of day and to face them is the best way of dealing with such elements, which otherwise, if they are repressed, exert an unhealthy influence on the mind and nature. The Upanishadic view runs on the same lines, but, with the unveiling and the natural and not merely naturalisticdelineation of these under-worlds (concerning sex and food), it endows them with a perspective sub specie aeternitatis. The sexual function, for example, is easily equated to the double movement of ascent and descent that is secreted in nature, or to the combined action of Purusha and Prakriti in the cosmic Play, or again to the hidden fount of Delight that holds and moves the universe. In this view there is nothing merely secular and profane, but all is woven into the cosmic spiritual whole; and man is taught to consider and to mould all his movementsof soul and mind and bodyin the light and rhythm of that integral Reality.11
  --
   The third boon is the secret of secrets, for it is the knowledge and realisation of Transcendence that is sought here. Beyond the individual lies the universal; is there anything beyond the universal? The release of the individual into the cosmic existence gives him the griefless life eternal: can the cosmos be rolled up and flung into something beyond? What would be the nature of that thing? What is there outside creation, outside manifestation, outside Maya, to use a latter day term? Is there existence or non-existence (utter dissolution or extinctionDeath in his supreme and absolute status)? King Yama did not choose to answer immediately and even endeavoured to dissuade Nachiketas from pursuing the Question over which people were confounded, as he said. Evidently it was a much discussed problem in those days. Buddha was asked the same question and he evaded it, saying that the pragmatic man should attend to practical and immediate realities and not, waste time and energy in discussing things ultimate and beyond that have hardly any relation to the present and the actual.
   But Yama did answer and unveil the mystery and impart the supreme secret knowledge the knowledge of the Transcendent Brahman: it is out of the transcendent reality that the immanent deity takes his birth. Hence the Divine Fire, the Lord of creation and the Inner Mastersarvabhtntartm, antarymis called brahmajam, born of the Brahman. Yama teaches the process of transcendence. Apart from the knowledge and experience first of the individual and then of the cosmic Brahman, there is a definite line along which the human consciousness (or unconsciousness, as it is at present) is to ascend and evolve. The first step is to learn to distinguish between the Good and the Pleasurable (reya and preya). The line of pleasure leads to the external, the superficial, the false: while the other path leads towards the inner and the higher truth. So the second step is the gradual withdrawal of the consciousness from the physical and the sensual and even the mental preoccupation and focussing it upon what is certain and permanent. In the midst of the death-ridden consciousness in the heart of all that is unstable and fleetingone has to look for Agni, the eternal godhead, the Immortal in mortality, the Timeless in time through whom lies the passage to Immortality beyond Time.

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
    be pertinent with regard to the Question of secrecy.
    It has become difficult for me to take this matter
  --
     We now, for the first time, attack the Question of
    doubt.
  --
     Paragraph 6 puts the Question, "Then is sanity or
    insanity desirable?" The oak is weakened by the ivy
  --
  path of the Sun. the Question, How? Not by their own virtues, but by the
  silence which results when they are all done with.

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  He was an educationist all his life both in a spiritual and in a secular sense. After he passed out of College, he took up work as headmaster in a number of schools in succession Narail High School, City School, Ripon College School, Metropolitan School, Aryan School, Oriental School, Oriental Seminary and Model School. The causes of his migration from school to school were that he could not get on with some of the managements on grounds of principles and that often his spiritual mood drew him away to places of pilgrimage for long periods. He worked with some of the most noted public men of the time like Iswar Chandra Vidysgar and Surendranath Banerjee. The latter appointed him as a professor in the City and Ripon Colleges where he taught subjects like English, philosophy, history and economics. In his later days he took over the Morton School, and he spent his time in the staircase room of the third floor of it, administering the school and preaching the message of the Master. He was much respected in educational circles where he was usually referred to as Rector Mahashay. A teacher who had worked under him writes thus in warm appreciation of his teaching methods: "Only when I worked with him in school could I appreciate what a great educationist he was. He would come down to the level of his students when teaching, though he himself was so learned, so talented. Ordinarily teachers confine their instruction to what is given in books without much thought as to whether the student can accept it or not. But M., would first of all gauge how much the student could take in and by what means. He would employ aids to teaching like maps, pictures and diagrams, so that his students could learn by seeing. Thirty years ago (from 1953) when the Question of imparting education through the medium of the mother tongue was being discussed, M. had already employed Bengali as the medium of instruction in the Morton School." (M The Apostle and the Evangelist by Swami Nityatmananda Part I. P. 15.)
  Imparting secular education was, however, only his profession ; his main concern was with the spiritual regeneration of man a calling for which Destiny seems to have chosen him. From his childhood he was deeply pious, and he used to be moved very much by Sdhus, temples and Durga Puja celebrations. The piety and eloquence of the great Brahmo leader of the times, Keshab Chander Sen, elicited a powerful response from the impressionable mind of Mahendra Nath, as it did in the case of many an idealistic young man of Calcutta, and prepared him to receive the great Light that was to dawn on him with the coming of Sri Ramakrishna into his life.

0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities- Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Zen
   the Question which Arjuna asks Sri Krishna in the Gita (second chapter) occurs pertinently to many about all spiritual personalities: "What is the language of one whose understanding is poised? How does he speak, how sit, how walk?" Men want to know the outer signs of the inner attainment, the way in which a spiritual person differs outwardly from other men. But all the tests which the Gita enumerates are inner and therefore invisible to the outer view. It is true also that the inner or the spiritual is the essential and the outer derives its value and form from the inner. But the transformation about which Sri Aurobindo writes in his books has to take place in nature, because according to him the divine Reality has to manifest itself in nature. So, all the parts of nature including the physical and the external are to be transformed. In his own case the very physical became the transparent mould of the Spirit as a result of his intense Sadhana. This is borne out by the impression created on the minds of sensitive outsiders like Sj. K. M. Munshi who was deeply impressed by his radiating presence when he met him after nearly forty years.
   The Evening Talks collected here may afford to the outside world a glimpse of his external personality and give the seeker some idea of its richness, its many-sidedness, its uniqueness. One can also form some notion of Sri Aurobindo's personality from the books in which the height, the universal sweep and clear vision of his integral ideal and thought can be seen. His writings are, in a sense, the best representative of his mental personality. The versatile nature of his genius, the penetrating power of his intellect, his extraordinary power of expression, his intense sincerity, his utter singleness of purpose all these can be easily felt by any earnest student of his works. He may discover even in the realm of mind that Sri Aurobindo brings the unlimited into the limited. Another side of his dynamic personality is represented by the Ashram as an institution. But the outer, if one may use the phrase, the human side of his personality, is unknown to the outside world because from 1910 to 1950 a span of forty years he led a life of outer retirement. No doubt, many knew about his staying at Pondicherry and practising some kind of very special Yoga to the mystery of which they had no access. To some, perhaps, he was living a life of enviable solitude enjoying the luxury of a spiritual endeavour. Many regretted his retirement as a great loss to the world because they could not see any external activity on his part which could be regarded as 'public', 'altruistic' or 'beneficial'. Even some of his admirers thought that he was after some kind of personal salvation which would have very little significance for mankind in general. His outward non-participation in public life was construed by many as lack of love for humanity.

0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
  true that in my answers many aspects of the Question have been
  neglected which could have been examined with interest - that

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I have nothing else to add except this. When the Question
  of distempering X's rooms arose, I looked very carefully several
  --
  I know that I was not obliged to give Y an explanation for my decision. In his expression, the Question was
  there, but I could easily have ignored it. Why did I show

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But what then constitutes this higher or highest existence to which our evolution is tending? In order to answer the Question we have to deal with a class of supreme experiences, a class of unusual conceptions which it is difficult to represent accurately in any other language than the ancient Sanskrit tongue in which alone they have been to some extent systematised.
  The only approximate terms in the English language have other associations and their use may lead to many and even serious inaccuracies. The terminology of Yoga recognises besides the status of our physical and vital being, termed the gross body and doubly composed of the food sheath and the vital vehicle, besides the status of our mental being, termed the subtle body and singly composed of the mind sheath or mental vehicle,5 a third, supreme and divine status of supra-mental being, termed the causal body and composed of a fourth and a fifth vehicle6 which are described as those of knowledge and bliss. But this knowledge is not a systematised result of mental questionings and reasonings, not a temporary arrangement of conclusions and opinions in the terms of the highest probability, but rather a pure self-existent and self-luminous Truth. And this bliss is not a supreme pleasure of the heart and sensations with the experience of pain and sorrow as its background, but a delight also selfexistent and independent of objects and particular experiences, a self-delight which is the very nature, the very stuff, as it were, of a transcendent and infinite existence.

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  smile which was a pleasure to see? I don't ask the Question in
  order to get an answer from you, for I think that I know it; it

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  So according to them, the Question has no real basis and
  cannot be posed.

01.01 - The New Humanity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The breath and the surge of the new creation cannot be mistaken. the Question that confronts us today is no longer whether the New Man, the Super-humanity, will come or if at all, when; but the Question we have to answer is who among us are ready to be its receptacle, its instrument and embodiment.
   ***

01.03 - Rationalism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Now the Question is, does Reason never fail? Is it such a perfect instrument as intellectualists think it to be? There is ground for serious misgivings. Reason says, for example, that the earth revolves round the sun: and reason, it is argued, is right, for we see that all the facts are conformableto it, even facts that were hitherto unknown and are now coming into our ken. But the difficulty is that Reason did not say that always in the past and may not say that always in the future. The old astronomers could explain the universe by holding quite a contrary theory and could fit into it all their astronomical data. A future scientist may come and explain the matter in quite a different way from either. It is only a choice of workable theories that Reason seems to offer; we do not know the fact itself, apart perhaps from exactly the amount that immediate sense-perception gives to each of us. Or again, if we take an example of another category, we may ask, does God exist? A candid Rationalist would say that he does not know although he has his own opinion about the matter. Evidently, Reason cannot solve all the problems that it meets; it can judge only truths that are of a certain type.
   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.

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 intimate 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.

01.04 - The Intuition of the Age, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Now, the Question is, what is the insufficiency of Reason? How does it limit man? And what is the Superman into which man is asked or is being impelled to grow?
   Reason is insufficient and unsatisfactory because, as Bergson explains, it does not and cannot embrace life as a whole, seize man and the world in an integral realisation. The greater part of the vast mystery of existence escapes its envergure. Reason is that faculty which is for analysing, defining, classifying and fixing things. It is a power that has grown in man in order that he may best manipulate the things of the world. It is utilitarian, practical in its nature and outlook. And as practical dealing requires that things should be stable and separate entities, therefore Reason cannot but see things in solid and in the fragments of a solid. It cuts up existence into distinct parts and diverse elements; and these again it seeks to relate and aggregate, in accordance with what it calls "laws". Such a process has been necessary for man in conducting life and action successfully. Originally a bye-product of active life, Reason gradually separated itself and came finally to have an independent status and function, became or sought to become the instrument of knowledge, of Truth.
  --
   And the faculty of Intuition said to be the characteristic of the New Man does not mean all that it should, if we confine ourselves to Bergson's definition of it. Bergson says that Intuition is a sort of sympathy, a community of feeling or sensibility with the urge of the life-reality. The difference between the sympathy of Instinct and the sympathy of Intuition being that while the former is an unconscious or semi-conscious power, the latter is illumined and self-conscious. Now this view emphasises only the feeling-tone of Intuition, the vital sensibility that attends the direct communion with the life movement. But Intuition is not only purified feeling and sensibility, it is also purified vision and knowledge. It unites us not only with the movement of life, but also opens out to our sight the Truths, the fundamental realities behind that movement. Bergson does not, of course, point to any existence behind the continuous flux of life-power the elan vital. He seems to deny any static truth or truths to be seen and seized in any scheme of knowledge. To him the dynamic flow the Heraclitian panta reei is the ultimate reality. It is precisely to this view of things that Bergson owes his conception of Intuition. Since existence is a continuum of Mind-Energy, the only way to know it is to be in harmony or unison with it, to move along its current. The conception of knowledge as a fixing and delimiting of things is necessarily an anomaly in this scheme. But the Question is, is matter the only static and separative reality? Is the flux of vital Mind-Energy the ultimate truth?
   Matter forms the lowest level of reality. Above it is the elan vital. Above the elan vital there is yet the domain of the Spirit. And the Spirit is a static substance and at the same a dynamic creative power. It is Being (Sat) that realises or expresses itself through certain typal nuclei or nodi of consciousness (chit) in a continuous becoming, in a flow of creative activity (ananda). The dynamism of the vital energy is only a refraction or precipitation of the dynamism of the spirit; and so also static matter is only the substance of the spirit concretised and solidified. It is in an uplift both of matter and vital force to their prototypesswarupa and swabhavain the Spirit that lies the real transformation and transfiguration of the humanity of man.

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   But the Yogi is a wholly conscious being; a perfect Yogi is he who possesses a conscious and willed control over his instruments, he silences them, as and when he likes, and makes them convey and express with as little deviation as possible truths and realities from the Beyond. Now the Question is, is it possible for the poet also to do something like that, to consciously create and not to be a mere unconscious or helpless channel? Conscious artistry, as we have said, means to be conscious on two levels of consciousness at the same time, to be at home in both equally and simultaneously. The general experience, however, is that of "one at a time": if the artist dwells more in the one, the other retires into the background to the same measure. If he is in the over-consciousness, he is only half-conscious in his brain consciousness, or even not conscious at allhe does not know how he has created, the sources or process of his creative activity, he is quite oblivious of them" gone through them all as if per saltum. Such seems to have been the case with the primitives, as they are called, the elemental poetsShakespeare and Homer and Valmiki. In some others, who come very near to them in poetic genius, yet not quite on a par, the instrumental intelligence is strong and active, it helps in its own way but in helping circumscribes and limits the original impulsion. The art here becomes consciously artistic, but loses something of the initial freshness and spontaneity: it gains in correctness, polish and elegance and has now a style in lieu of Nature's own naturalness. I am thinking of Virgil and Milton and Kalidasa. Dante's place is perhaps somewhere in between. Lower in the rung where the mental medium occupies a still more preponderant place we have intellectual poetry, poetry of the later classical age whose representatives are Pope and Dryden. We can go farther down and land in the domain of versificationalthough here, too, there can be a good amount of beauty in shape of ingenuity, cleverness and conceit: Voltaire and Delille are of this order in French poetry.
   The three or four major orders I speak of in reference to conscious artistry are exampled characteristically in the history of the evolution of Greek poetry. It must be remembered, however, at the very outset that the Greeks as a race were nothing if not rational and intellectual. It was an element of strong self-consciousness that they brought into human culture that was their special gift. Leaving out of account Homer who was, as I said, a primitive, their classical age began with Aeschylus who was the first and the most spontaneous and intuitive of the Great Three. Sophocles, who comes next, is more balanced and self-controlled and pregnant with a reasoned thought-content clothed in polished phrasing. We feel here that the artist knew what he was about and was exercising a conscious control over his instruments and materials, unlike his predecessor who seemed to be completely carried away by the onrush of the poetic enthousiasmos. Sophocles, in spite of his artistic perfection or perhaps because of it, appears to be just a little, one remove, away from the purity of the central inspiration there is a veil, although a thin transparent veil, yet a veil between which intervenes. With the third of the Brotherhood, Euripides, we slide lower downwe arrive at a predominantly mental transcription of an experience or inner conception; but something of the major breath continues, an aura, a rhythm that maintains the inner contact and thus saves the poetry. In a subsequent age, in Theocritus, for example, poetry became truly very much 'sicklied o'er with the pale cast of thought', so much of virtuosity and precocity entered into it; in other words, the poet then was an excessively self-conscious artist. That seems to be the general trend of all literature.

01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   What is the reason of this elaboration, this check and constraint upon the natural and direct outflow of the animal instincts in man? It has been said that the social life of man, the fact that he has to live and move as member of a group or aggregate has imposed upon him these restrictions. The free and unbridled indulgence of one's bare aboriginal impulses may be possible to creatures that live a separate, solitary and individual life but is disruptive of all bonds necessary for a corporate and group life. It is even a biological necessity again which has evolved in man a third and collateral primary instinct that of the herd. And it is this herd-instinct which naturally and spontaneously restrains, diverts and even metamorphoses the other instincts of the mere animal life. However, leaving aside for the moment the Question whether man's ethical and spiritual ideals are a mere dissimulation of his animal instincts or whether they correspond to certain actual realities apart from and co-existent with these latter, we will recognise the simple fact of control and try to have a glimpse into its mechanism.
   There are three lines, as the Psycho-analysts point out along which this control or censuring of the primary instincts acts. First, there is the line of Defence Reaction. That is to say, the mind automatically takes up an attitude directly contrary to the impulse, tries to shut it out and deny altogether its existence and the measure of the insistence of the impulse is also the measure of the vehemence of the denial. It is the case of the lady protesting too much. So it happens that where subconsciously there is a strong current of a particular impulse, consciously the mind is obliged to take up a counteracting opposite impulse. Thus in presence of a strong sexual craving the mind as if to guard and save itself engenders by a reflex movement an ascetic and puritanic mood. Similarly a strong unthinking physical attraction translates itself on the conscious plane as an equally strong repulsion.
  --
   Yet even here the process of control and transformation does not end. And we now come to the Fifth Line, the real and intimate path of yoga. Conscious control gives us a natural mastery over the instinctive impulses which are relieved of their dark tamas and attain a purified rhythm. We do not seek to hide or repress or combat them, but surpass them and play with them as the artist does with his material. Something of this katharsis, this aestheticism of the primitive impulses was achieved by the ancient Greeks. Even then the primitive impulses remain primitive all the same; they fulfil, no doubt, a real and healthy function in the scheme of life, but still in their fundamental nature they continue the animal in man. And even when Conscious Control means the utter elimination and annihilation of the primal instinctswhich, however, does not seem to be a probable eventualityeven then, we say, the basic problem remains unsolved; for the urge of nature towards the release and a transformation of the instincts does not find satisfaction, the Question is merely put aside.
   Yoga, then, comes at this stage and offers the solution in its power of what we may call Transubstantiation. That is to say, here the mere form is not changed, nor the functions restrained, regulated and purified, but the very substance of the instincts is transmuted. The power of conscious control is a power of the human will, i.e. of an individual personal will and therefore necessarily limited both in intent and extent. It is a power complementary to the power of Nature, it may guide and fashion the latter according to a new pattern, but cannot change the basic substance, the stuff of Nature. To that end yoga seeks a power that transcends the human will, brings into play the supernal puissance of a Divine Will.

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  the law of aging; consequently the Question of age will not arise
  for them.
  --
  is that You are not very pleased with the Questions I ask
  You every Wednesday. Is this true?

01.12 - Three Degrees of Social Organisation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Here is the crux of the Question. The dictum of utilitarian philosophers is a golden rule which is easy to formulate but not so to execute. For the line of demarcation between one's own rights and the equal rights of others is so undefinable and variable that a title suit is inevitable in each case. In asserting and establishing and even maintaining one's rights there is always the possibilityalmost the certaintyof encroaching upon others' rights.
   What is required is not therefore an external delimitation of frontiers between unit and unit, but an inner outlook of nature and a poise of character. And this can be cultivated and brought into action by learning to live by the sense of duty. Even then, even the sense of duty, we have to admit, is not enough. For if it leads or is capable of leading into an aberration, we must have something else to check and control it, some other higher and more potent principle. Indeed, both the conceptions of Duty and Right belong to the domain of mental ideal, although one is usually more aggressive and militant (Rajasic) and the other tends to be more tolerant and considerate (sattwic): neither can give an absolute certainty of poise, a clear guarantee of perfect harmony.

0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  one cannot even ask the Question anymore; for the vibration
  of aspiration, luminous and calm, has nothing to do with the
  --
  I have never discussed with my friends the Question
  of knowing why we are here on earth, but I have thought

0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Zen
   Now you may ask me the Questions you wanted to ask Thats all?
   Mother, there is not even one single man?
  --
   Before, when there were we started with 35 or 36 people but even when it got up to 150, even with 150it was as if they were all nestled in a cocoon in my consciousness: they were so near to me that I could constantly guide ALL their inner or outer movements. Day and night, at each moment, everything was totally under my control. And naturally, I think they made a great deal of progress at that time: it is a fact that I was CONSTANTLY doing the sadhana2 for them. But then, with this baby boom The sadhana cant be done for little sprouts who are 3 or 4 or 5 years old! Its out of the Question. The only thing I can do is wrap them in the Consciousness and try to see that they grow up in the best of all possible conditions. However, the one advantage to all this is that instead of there being such a COMPLETE and PASSIVE dependence on the disciples part, each one has to make his own little effort. Truly, thats excellent.
   I dont know to whom I was mentioning this today (I think it was for a Birthday3 No, I dont know now. It was to someone who told me he was 18 years old. I said that between the ages of 18 and 20, I had attained a constant and conscious union with the Divine Presence and that I had done this ALL ALONE, without ANYONES help, not even books. When a little later I chanced upon Vivekanandas Raja Yoga, it really seemed so wonderful to me that someone could explain something to me! And it helped me realize in only a few months what would have otherwise taken years.

0 1957-07-03, #Agenda Vol 01, #unset, #Zen
   This vision took place early in the night and woke me up with a rather unpleasant feeling. Then I fell back to sleep and forgot about it; but a little while ago, when I was thinking of the Question put to me, it returned. It returned with a great intensity and so imperatively that now, just as I wanted to tell you what kind of collectivity we wish to realize according to the ideal described by Sri Aurobindo in the last chapter of The Life Divinea gnostic, supramental collectivity, the only kind that can do Sri Aurobindos integral yoga and be realized physically in a progressive collective body becoming more and more divine the recollection of this vision became so imperative that I couldnt speak.
   Its symbolism was very clear, though of quite a familiar nature, as it were, and because of its very familiarity, unmistakable in its realism Were I to tell you all the details, you would probably not even be able to follow: it was rather intricate. It was a kind of (how can I express it?)an immense hotel where all the terrestrial possibilities were lodged in different apartments. And it was all in a constant state of transformation: parts or entire wings of the building were suddenly torn down and rebuilt while people were still living in them, such that if you went off somewhere within the immense hotel itself, you ran the risk of no longer finding your room when you wanted to return to it, for it might have been torn down and was being rebuilt according to another plan! It was orderly, it was organized yet there was this fantastic chaos which I mentioned. And all this was a symbola symbol that certainly applies to what Sri Aurobindo has written here1 regarding the necessity for the transformation of the body, the type of transformation that has to take place for life to become a divine life.

0 1958-07-06, #Agenda Vol 01, #unset, #Zen
   This morning I asked myself the Question, is money truly under Natures control? I shall have to see Because for me personally, she always gives everything in abundance.
   When I was young, I was as poor as a turkey, as poor as could be! As an artist, I sometimes had to go out in society (as artists are forced to do). I had lacquered boots that were cracked and I painted them so it wouldnt show! This is to tell you the state I was inpoor as a turkey. So one day, in a shop window, I saw a very pretty petticoat much in fashion then, with lace, ribbons, etc. (It was the fashion in those days to have long skirts which trailed on the floor, and I didnt have a petticoat which could go with such things I didnt care, it didnt matter to me in the least, but since Nature had told me I would always have everything I needed, I wanted to make an experiment.) So I said, Well, I would very much like to have a petticoat to go with those skirts. I got five of them! They came from every direction!
  --
   Then the war and all the difficulties came, bringing a tremendous increase of people and expenditure (the war cost a fortuneanything at all cost ten times more than before), and suddenly, finished, nothing more. Not exactly nothing, but a thin little trickle. And when I asked, it didnt come. So one day, I put the Question to Ganesh through his image (! ), I asked him, What about your promise?I cant do it, its too much for me; my means are too limited!Ah! I said to myself (laughing), What bad luck! And I no longer counted on him.
   Once someone even asked Santa Claus! A young Muslim girl who had a special liking for Father Christmas I dont know why, as it was not part of her religion! Without saying a word to me, she called on Santa Claus and told him, Mother doesnt believe in you; you should give Her a gift to prove to Her that you exist. You can give it to Her for Christmas. And it happened! She was quite proud.

0 1958-11-04 - Myths are True and Gods exist - mental formation and occult faculties - exteriorization - work in dreams, #Agenda Vol 01, #unset, #Zen
   It was the same thing for visions of past lives. I knew NOTHING when I would have the experience, not even the possibility of past lives, and only after having had the experience would I study the Question and, for example, even verify certain historical facts that had occurred in my vision but about which I had no prior knowledge.
   ***

0 1958-11-08, #Agenda Vol 01, #unset, #Zen
   Suddenly, while I was speaking (it was while I was speaking), I felt, Well really, can anything be done with such material? Then, quite naturally, when I stopped speaking, oh!I felt that I was being pulled! Then I understood. Because I had asked myself the Question, But what is HAPPENING in there behind all those forms? I cant say that I was annoyed, but I said to myself, Well really, this has to be shaken up a bit! And just as I had finished, something pulled meit pulled me out of my body, I was literally pulled out of my body.
   And then, down into this hole I still see what I saw then, this crevasse between two rocks. The sky was not visible, but on the rock summits I saw something like the reflection of a glimmera glimmercoming from something beyond, which (laughing) must have been the sky! But it was invisible. And as I descended, as if I were sliding down the face of this crevasse, I saw the rock edges; and they were really black rocks, as if cut with a chisel, cuts so fresh that they glistened, with edges as sharp as knives. There was one here, one there, another there, everywhere, all around. And I was being pulled, pulled, pulled, I went down and down and downthere was no end to it, and it was becoming more and more compressing.1 It went down and down

0 1959-01-31, #Agenda Vol 01, #unset, #Zen
   My explanations will have to be simple, for X speaks English with difficulty, thus subtleties are out of the Question. (I am teaching him a little English while he is teaching me Sanskrit, and we manage to understand each other rather well all the same. He understands more than he can speak.)
   I do not want to mention this to Swami, as X is not very happy about the way Swami seizes upon every occasion to appropriate things, and particularly mantras (I will explain this to you when we meet again). It is especially the way he says I. Nothing very seriousit is Swamis bad side, though he has good ones too. You know that, however.

0 1959-05-19 - Ascending and Descending paths, #Agenda Vol 01, #unset, #Zen
   In December 1958, when Mother stopped the Questions and Answers at the playground and thereafter left the Ashram building only rarely.
   ***

0 1960-06-11, #Agenda Vol 01, #unset, #Zen
   But when a question is put to me, it comes coated with all the mental atmosphere of whoever is asking the Question. And this coating is often a mere reflectionmuch of the life has been removed.
   The same thing occurs, there is the same difference, when I say something and when I see it (for example, when I look at one of those essential problems that will be solved only when the world changes). When I look at that in silence, there is a power of life and truthwhich evaporates when its put into words. It becomes diminished, impoverished and of course distorted. When you write or speak, the experience disintegrates, its inevitable.

0 1961-02-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   Are these disorders necessary for it to become like that? I have my doubts. I have my doubts. But the Question cant even be asked, because what it implies seems to verge on a fatalism having no truth in itselfit is not a fatalism, not at all. What is it? Something that defies expression.
   (silence)

0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
   They also had a sudden brainstorm to affiliate with the Sri Aurobindo Society. But the Sri Aurobindo Society has absolutely nothing to do with their project: its a strictly external thing, organized by businessmen to bring in moneyEXCLUSIVELY. That is, they want to put people in a position where they feel obliged to give (so far they have succeeded and I believe they will succeed). But this has nothing to do with working for an ideal, it is COMPLETELY practical.10 And of course, World Union has nothing to offer the Sri Aurobindo Society: they would simply siphon off funds. So I told them, Nothing doingits out of the Question!
   But your name is there as President of the Sri Aurobindo Society, they said. My name is there to give an entirely material guarantee that the money donated will really and truly be used for the Work to be done and for nothing else; its only a moral and purely practical guarantee. These people arent even asked to understand what Sri Aurobindo has said but simply to participate. Its a different matter for those in World Union, who are working for an ideal: they want to prepare the world to receive (laughing) the Supermind! Let them prepare it! It doesnt matter, they will achieve nothing at all, or very little. Its unimportant. Thats my point of view and I have told them so.
  --
   This is the text of Mother's reply to J.: 'I have read Z's account and your own letter on this subject. in the faith of his devotion, he must have been quite offended. The truth in what he says is that any idea, WHATEVER its degree of truth, is ineffective if it does not also carry the power acquired through realization, by a real change of consciousness. And if the proponent of this idea does not himself have the realization, he must seek the backing of those who have the power. On the other hand, what you say is true: an idea ought to be accepted on the basis of its inherent truth and not because of the personality expounding it, however great this personality may be. These two truths or aspects of the Question are equally true but also equally incomplete: they are not the whole truth. Both of them must be accepted and combined with many other aspects of the Question if you want to even begin to approach the dynamic power of the realization. Don't you see how ridiculous this situation is? Three people of goodwill meet in the hope of teaching men the necessity for a "World Union" and they are not even able to keep a tolerant or tolerable union among themselves, because each sees a different angle of the procedure to be followed for implementing their plan.'
   Although it began as a fund-raising organization for the needs of the Ashram and Auroville, this 'strictly external thing,' which had 'nothing to do with working for an ideal,' would, after Mother's departure, coolly declare itself the 'owner' and guide of Auroville.

0 1961-05-23, #Agenda Vol 02, #The Mother, #Integral Yoga
   To tell the truth, this question seems stupid to me, because one can have mastery over circumstances only if one becomes the Supremebecause the Supreme alone has mastery over circumstances. So the Question is senseless.
   If you become identified with the Supreme and there is but ONE willHis then of course you have supreme mastery. Otherwise its all nothing but illusion. You imagine that by wanting a certain thing you can change circumstances, but you still have to be in total ignorance to believe that the change occurs because YOU want it toin fact, the Supreme is making use of you. Consequently, you have no mastery at all; you are an instrument used by the Supreme, and thats all.

0 1961-07-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   But it doesnt keep them from starting up again! They did so particularly after I read the passage where Sri Aurobindo affirms, THIS time I have come for THATand I shall do it. The day when I read this I turned towards him, not actually putting the Question to him but simply turning towards him, and he told me, Read the book through to the end. And I know, I know its truewhen I have read the book through to the end I will understand what he has done and I will even have the power to reply to all these suggestions. But meanwhile, everything that wants to keep me from doing it, all this obscure and subconscious ill will, tries its best to keep me from reading, including giving me this eye hemorrhage.
   Well, since I believerightly or wrongly, I dont know that the doctor has more experience than I, that from the therapeutic and biological standpoint he knows a bit more, I showed him the eye and asked, Can I read? Better not read until its finished, he replied, and told me to wash my eyes with glucose. (Its a useful piece of information for those with tired eyes: mix the glucoseliquid glucose, the kind that comes in ampoules for injectionwith something like the blue water we make here, half and half. Open the ample, put a third of it in the eye-cup, then add the blue water.) I have already tried it once and found that it gives a great deal of strength to the eyes. Tomorrow Im going to start doing it regularly. There you are.
  --
   In the final analysis, everything obviously depends upon the Supremes Will because, if one looks deeply enough into the Question, even physical laws and resistances are nothing for Him. But this kind of direct intervention takes place only at the extreme limit; if His Will is to be expressed in opposition, as it were, to the whole set of laws governing the Manifestationwell, that only comes at the very last second. Sri Aurobindo has expressed this so well in Savitri, so well! At least three times in the book he has expressed this Will that abolishes all established laws, all of them, and all the consequences of these laws, the whole formidable colossus of the Manifestation, so that in the face of it all, That can express itself and this takes place at the very last second, so to speak, at the extreme limit of possibility.
   I must say that there was a time when, as Sri Aurobindo had entrusted his work to me, there was a kind of tension to do it (it cant be called an anxiety); a tension in the will. This too has now ended (Mother stretches her arms into the Infinite). Its finished. But there MAY still be something tense lurking somewhere in the subconscient or the inconscient I dont know, its possible. Why? I dont know. I mean I have never been told, at any time, neither through Sri Aurobindo nor directly, whether or not I would go right to the end. I have never been told the contrary, either. I have been told nothing at all. And if at times I turn towards Thatnot to question, but simply to know the answer is always the same: Carry on, its not your problem; dont worry about it. So now I have learned not to worry about it; I am consciously not worried about it.

0 1961-07-18, #Agenda Vol 02, #The Mother, #Integral Yoga
   Exactly what came to me I receive all the Questions people ask. the Question arises immediately: if one kills out of cruelty, for instance, or inflicts pain out of cruelty, did that ever have a place? For even though deformed in appearance, it is nevertheless (we always come back to the same thing) an expression of the Divine.
   What lies behind, tell me?

0 1961-07-28, #Agenda Vol 02, #The Mother, #Integral Yoga
   Mother is referring to the book Satprem will write on Sri Aurobindo, which prompted the Questions posed in this conversation.
   'Evolutor': a word coined by Mother.

0 1961-08-05, #Agenda Vol 02, #The Mother, #Integral Yoga
   First of all, in the Questions and Answers you speak of the reversal of consciousness. Is this synonymous with the psychic realization? Because in one Conversation you connect the two things: the reversal of consciousness and the discovery of the psychic being.
   Its the result of this discovery. In fact, its the result of union with the psychic being.

0 1961-08-08, #Agenda Vol 02, #The Mother, #Integral Yoga
   And this is probably why there are things he cant make out in his contact with me, because he simply doesnt understand. For example, these physical disorders baffle him, they seem incompatible with my realization. As long as the Question of transformation does not come into play, the realization I had was sufficient to establish a kind of very stable orderreaction against the transformative will is what causes these disorders. And this he does not understandto him something seems not to be functioning properly. He must feel a contradiction between certain things he perceives in my consciousness and my contact with the material world. This being this, he thinks, that ought to be like that; so why? He doesnt understand.1
   X's astonishment raises an extremely important point, drawing the exact dividing line between all the traditional yogas and the new yoga of Sri Aurobindo and Mother. To a tantric, for example, it seems unthinkable that Mother, with a consciousness so powerful as to scoff at the laws of nature and comm and the elements (if she wishes), could be subjected to absurd head colds or an eye hemorrhage or even more serious disorders. For him, it is enough to simply lift a finger and emit a vibration which instantly muzzles the disorderyes, of course, but for Mother it is not a question of 'curing' a head cold by imposing a higher POWER on Matter, but of getting down to the cellular root and curing or transforming the source of the evil (which causes death as easily as head colds, for it is the same root of disorder). It is not a question of imposing oneself on Matter through a 'power,' but of transforming Matter. Such is the yoga of the cells.

0 1961-11-07, #Agenda Vol 02, #The Mother, #Integral Yoga
   I think I made this experiment in 1904, so when I arrived here it was all a work accomplished and a well-known domain; and when the Question of finding the Supermind came up, I had only to resume an experience I was used to I had learned to repeat it at will, through successive exteriorizations. It was a voluntary process.
   When I returned from Japan and we began to work together, Sri Aurobindo had already brought the supramental light into the mental world and was trying to transform the Mind. Its strange, he said to me, its an endless work! Nothing seems to get doneeverything is done and then constantly has to be done all over again. Then I gave him my personal impression, which went back to the old days with Theon: It will be like that until we touch bottom. So instead of continuing to work in the Mind, both of us (I was the one who went through the experience how to put it? practically, objectively; he experienced it only in his consciousness, not in the body but my body has always participated), both of us descended almost immediately (it was done in a day or two) from the Mind into the Vital, and so on quite rapidly, leaving the Mind as it was, fully in the light but not permanently transformed.

0 1961-12-20, #Agenda Vol 02, #The Mother, #Integral Yoga
   Dear Sir I must begin by telling you that although this text is an excellent essay, it is not, in its present form, a book for the Spiritual Masters series. Let us enumerate the reasons for this. First of all, the general impression is of an ABSTRACT text. I can straight-away imagine your reaction to this and I dread misunderstandings! But putting myself in the readers place, since, once again, it does involve a collection intended for a wide public that we are beginning to know well, I can assure you that this public will not be able to follow page after page of reflections upon what one is bound to call a philosophical and spiritual system. Obviously this impression is caused primarily by the fact that you have begun with twenty-one pages where the reader is assumed to already know of Sri Aurobindos historical existence and the content of the Vedas and the Upanishads, plus I dont know how many other notions of rite, truth, divinity, wisdom, etc., etc. In my view, and the solution is going to appear cruel to you, for you certainly value these twenty-one pages [on the Secret of the Veda], they should purely and simply be deleted, for everything you say there, which is very rich in meaning, can only become clear when one has read what follows. There are many books in which readers can be asked to make the effort entailed in not understanding the beginning until they have read the end: but not books of popular culture. One could envisage an introduction of three or four pages to situate the spiritual climate and cultural world in which Sri Aurobindos thought has taken place, provided, however, that it is sufficiently descriptive, and not a pre-synthesis of everything to be expounded upon in what follows. In a general way you are going to smile, finding me quite Cartesian! But the readership we address is more or less permeated by a widespread Cartesianism, and you can help them, if you like, to reverse their methodology, but on the condition that you make yourself understood right from the start. Generally, you dont make enough use of analysis and, even before analysis, of a description of the realities being analyzed. That is why the sections of pure philosophical analysis seem much too long to us, and, even apart from the abstract character of the chapter on evolution (which should certainly be shorter), one feels at a positive standstill! After having waited patiently, and sometimes impatiently, for some light to be thrown on Sri Aurobindos own experience, one reads with genuine amazement that one can draw on energies from above instead of drawing on them from the material nature around oneself, or from an animal sleep, or that one can modify his sleep and render it conscious master illnesses before they enter the body. All of that in less than a page; and you conclude that the spirit that was the slave of matter becomes again the master of evolution. But how Sri Aurobindo was led to think this, the experiences that permitted him to verify it, those that permit other men to consider the method transmittable, the difficulties, the obstacles, the realizationsdoesnt this constitute the essence of what must be said to make the reader understand? Once again, it is the Question of a pedagogy intimately tied in with the spirit of the collection. Let me add as well that I always find it deplorable when a thought is not expressed purely for its own sake, but is accompanied by an aggressive irony towards concepts which the author does not share. This is pointless and harms the ideas being presented, all the more so because they are expressed in contrast with caricatured notions: the allusions you make to such concepts as you think yourself capable of evoking the soul, creation, virtue, sin, salvationwould only hold some interest if the reader could find those very concepts within himself. But, as they are caricatured by your pen, the reader is given the impression of an all too easily obtained contrast between certain ideas admired and others despised. Whereas it would be far more to the point if they corresponded to something real in the religious consciousness of the West. I have too much esteem for you and the spiritual world in which you live to avoid saying this through fear of upsetting you.
   Amen.

0 1962-01-12 - supramental ship, #Agenda Vol 03, #The Mother, #Integral Yoga
   the Question, of course, is the supramentalization of MATTER the consciousness, thats nothing at all. Most people who have had that experience had it on the mental level, which is relatively easy. Its very easy: abolition of limits set by the ego, indefinite expansion with a movement following the rhythm of the Becoming. Mentally, its all very easy. Vitally. A few months after I withdrew to my room, I had the experience in the vitalwonderful, magnificent! Of course to have the experience there, the mind must have undergone a change, one must be in complete communion; without exception, any individual vital being that hasnt been prepared by what might be called a sufficient mental foundation would be panic-stricken. All those poor people who get scared at the least little experience had better not dabble with thistheyd panic! But as it happensthrough divine grace, you might saymy vital, the vital being of this present incarnation, was born free and victorious. It has never been afraid of anything in the vital world; the most fantastic experiences were practically childs play. But when I had that experience, it was so interesting that for a few weeks I was tempted to stay in it; it was. I once told you a little about that experience (it was quite a while ago, at least two years).5 I told you that even during the day I seemed to be sitting on top of the Earth that was this realization in the vital world. And what fantastic nights it gave me! Nights I have never been able to describe to anyone and never mentioned but I would look forward to the night as a marvelous adventure.
   I voluntarily renounced all that in order to go further. And when I did it, I understood what people here in India mean when they say: he surrendered his experience. I had never really understood what that meant. When I did it, I understood. No, I said, I dont want to stop there; I am giving it all to You, that I may go on to the end. Then I understood what it meant.

0 1962-02-06, #Agenda Vol 03, #The Mother, #Integral Yoga
   Looking at it as a difference in attitude, the Question is readily cleared up. But if I want the truth the true truth behind this difference, it becomes very difficult.
   And that is exactly what I have seen in the light of the events described in Perseus. If you dont take the problem generally but specifically, down to the least detail. But it evaporates as soon as you formulate it. Only when you feel it concretely, when you get a grip on it, can you grasp both things.

0 1962-02-13, #Agenda Vol 03, #The Mother, #Integral Yoga
   Oh, its peoples thoughts that are so annoying! Everybody, everybody is constantly thinking about old age and death, and death and old age and illness oh, theyre such a nuisance! Me, I never think of it. Thats not the Question. The difficulty lies in the Work itself; it doesnt depend on a certain number of years, which besides is completely its nothing, one second in eternity, a mere nothing!
   But truly, if someone (I dont know who or what this Someone is) if I am given the time, I will know I am convinced of it. For despite all the growing difficulties, there is also a growing knowledge, a constant progress. So from that standpoint, I CANNOT be mistaken; it is impossible. This Presence is becoming so concrete and so (what shall I say?) so helpful, so concrete in its help. But it obviously takes a long time.

0 1962-03-11, #Agenda Vol 03, #The Mother, #Integral Yoga
   Certain stages of your development even require the gurus physical presence: you must no longer go into trance unless he is there, sitting beside you. Out of the Question! Cant you just imagine me saddled with loads of people! Its impossible; I couldnt even do the job properly. No, its impossible, it would simply mean exposing a lot of people to permanent danger and I dont want to.
   So well put this Talk aside.

0 1962-06-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   Yes, something has come and wants to manifest here, so I am being prepared, I see plainly that I am being. How to adapt this (the body)? Thats the Question.
   They are experimenting! Well see whats going to happen. This work is fairly new! (Mother laughs.)

0 1962-09-22, #Agenda Vol 03, #The Mother, #Integral Yoga
   In the middle of the First World War, Sri Aurobindo noted with prophetic force: The defeat of Germany could not of itself kill the spirit then incarnate in Germany; it may well lead merely to a new incarnation of it, perhaps in some other race or empire, and the whole battle would then have to be fought over again. So long as the old gods are alive, the breaking or depression of the body which they animate is a small matter, for they know well how to transmigrate. Germany overthrew the Napoleonic spirit in France in 1813 and broke the remnants of her European leadership in 1870; the same Germany became the incarnation of that which it had overthrown. The phenomenon is easily capable of renewal on a more formidable scale.2 Today we are finding that the old gods know how to transmigrate. Gandhi himself, seeing all those years of nonviolence culminate in the terrible violence that marked Indias partition in 1947, ruefully observed shortly before his death: The attitude of violence which we have secretly harboured now recoils on us, and makes us fly at each others throats when the Question of distribution of power arises. Now that the burden of subjection is lifted, all the forces of evil have come to the surface. For neither nonviolence nor violence touch upon the root of Evil.
   Ahimsa: nonviolence.

0 1963-01-14, #Agenda Vol 04, #The Mother, #Integral Yoga
   I count on the Question to set off the movement, because for the moment theres nothing.
   More and more its like that: I know what I must do at the time of doing it, I know what I must say at the time of saying it. I dont try, though once or twice I did try just to seeuseless, nothing comes. But when it has to come, it comes as if a tap were openedeffortlessly, without my having to do anything, it just comes.

0 1963-03-06, #Agenda Vol 04, #The Mother, #Integral Yoga
   the Question we could ask is: Will the human species be like those species that met with extinction? Some species became extinct (though not species that lasted as long as the human species, as far as I know (?), and also not those which had in them the seed of progress, a possibility of progress). The impression is rather that evolution will follow a curve drawing nearer and nearer to a higher species, and maybe all that is still too close to the lower species will fall away, just as those species fell away in the past.
   We always forget that not only is everything possibleeverything, even the most contradictory things but every possibility is given at least one moment of existence.

0 1963-03-09, #Agenda Vol 04, #The Mother, #Integral Yoga
   Yes, it refers to dualities: life and death, error and knowledge, love and cruelty. We can, of course, leave aside any question on death, but that was the Question that came to me.
   I tell you, it would mar a subject that may, in a few months (a few months or a few years, I dont know), grow clearer. There may be something worth telling then.
  --
   The only thing that has come to my consciousness so far is for me to be in an inner state such that I could sit for two or three hours, while people file past me (of course, its out of the Question to distribute anything myself, its impossible). Simply, for me to be absorbed in contemplation so that it wouldnt matter, people filing past wouldnt alter my state.
   It was suggested to me in the form of a vision: I was sitting on a somewhat high chair downstairs, on the ground floor (in the meditation hall where I went in 1960), while people filed past me. But then there should be some sort of distribution, and I am more in favor of something printed than a material object. A material object I am much too poor, in the first place. Something printed.

0 1963-03-27, #Agenda Vol 04, #The Mother, #Integral Yoga
   It turns out that he had already sent me his questions, at the same time last year, and that I had already sent them back. But they put it all down to my so-called illness, so he sends the same questions again, now that I am in a fit state to answer! So again I return them with the same answer: not possible. We were joking the other day: Nolini was reading me the Questions, and to every question I answered (tone of a pupil at fault), Dont know, dont know!
   (Mother laughs)

0 1963-04-20, #Agenda Vol 04, #The Mother, #Integral Yoga
   I had two experiences of that kind. The first was at Tlemcen3 and the second in Japan. There was an epidemic of influenza, an influenza that came from the war (the 1914 war), and was generally fatal. People would get pneumonia after three days, and plop! finished. In Japan they never have epidemics (its a country where epidemics are unknown), so they were caught unawares; it was an ideal breeding ground, absolutely unpreparedincredible: people died by the thousands every day, it was incredible! Everybody lived in terror, they didnt dare to go out without masks over their mouths. Then somebody whom I wont name asked me (in a brusque tone), What Is this? I answered him, Better not think about it. Why not? he said, Its very interesting! We must find out, at least you are able to find out whatever this is. Silly me, I was just about to go out; I had to visit a girl who lived at the other end of Tokyo (Tokyo is the largest city in the world, it takes a long time to go from one end to the other), and I wasnt so well-off I could go about in a car: I took the tram. What an atmosphere! An atmosphere of panic in the city! You see, we lived in a house surrounded by a big park, secluded, but the atmosphere in the city was horrible. And the Question, What Is this? naturally came to put me in contact I came back home with the illness. I was sure to catch it, it had to happen! (laughing) I came home with it.
   Like a bang on the head I was completely dazed. They called a doctor. There were no medicines left in the citythere werent enough medicines for people, but as we were considered important people (!) the doctor brought two tablets. I told him (laughing), Doctor, I never take any medicines. What! he said. Its so hard to get them!Thats just the point, I replied, theyre very good for others! Then, then suddenly (I was in bed, of course, with a first-rate fever), suddenly I felt seized by trance the real trance, the kind that pushes you out of your body and I knew. I knew: Its the end; if I cant resist it, its the end. So I looked. I looked and I saw it was a being whose head had been half blown off by a bomb and who didnt know he was dead, so he was hooking on to anybody he could to suck life. And each of those beings (I saw one over me, doing his business!) was one of the countless dead. Each had a sort of atmospherea very widespread atmosphereof human decomposition, utterly pestilential, and thats what gave the illness. If it was merely that, you recovered, but if it was one of those beings with half a head or half a body, a being who had been killed so brutally that he didnt know he was dead and was trying to get hold of a body in order to continue his life (the atmosphere made thousands of people catch the illness every day, it was swarming, an infection), well, with such beings, you died. Within three days it was overeven before, within a day, sometimes. So once I saw and knew, I collected all the occult energy, all the occult power, and (Mother bangs down her fist, as if to force her way into her body) I found myself back in my bed, awake, and it was over. Not only was it over, but I stayed very quiet and began to work in the atmosphere. From that moment on, mon petit, there were no new cases! It was so extraordinary that it appeared in the Japanese papers. They didnt know how it happened, but from that day on, from that night on, not a single fresh case. And people recovered little by little.

0 1963-05-15, #Agenda Vol 04, #The Mother, #Integral Yoga
   Maybe it will go fast. But the Question boils down to a SUFFICIENT aspiration, sufficiently intense and effective to attract That which can transform all this: complication into Simplicity, cruelty into Love and so forth.
   Its no use complaining and saying its a pity things are that way. They are the way they are. Why? When things are no longer that way, well probably know why. Or to put it differently: if we knew why, they would no longer be that way.

0 1963-06-08, #Agenda Vol 04, #The Mother, #Integral Yoga
   I wondered. But the Question isnt put correctly. It is something eternal which, because of what happened at that time (not at that minute, because, as I said, it must have been going on long before and long afterwards) it has become something new, for that reason, BECAUSE of what happened.1 Coming back to all the things we know, we could say (but thats the usual idle talk) that it is something newly manifested.
   But my impression was an impression of Eternity. An Eternity BEYOND TIME (not something that lasts forever: something timeless), yes, the word would be: manifesting, making itself perceptible, or becoming active thats not it, because Yes, acting, becoming perceptible because it acts.

0 1963-06-22, #Agenda Vol 04, #The Mother, #Integral Yoga
   And quite clearly, certainties as WE conceive of them, I mean someone who knows (and someone who knows can only be the Supreme) and tells you clearly, Here is where you stand, and with YOUR way of seeing things, well (Mother laughs), such certainties arent to be expected, it seems! Probably its quite stupid to ask the Question.
   You do feel its a bit stupid, but you often feel the need to know! (laughter) Its stupid, but.

0 1963-07-03, #Agenda Vol 04, #The Mother, #Integral Yoga
   I dont think the Question bothers him much (!) His concern is how to exert his power and keep people in it, so as, maybe, to prove his superiority.
   This much conviction they still have, you see, that their religion IS superior to all others, their power is superior to all others, and therefore they have to be more powerful than the others. Thats the main idea: To be the most powerful. And whats the way, now, for them to gain that all-powerfulness? Already for two or three generations, they have understood the necessity of a broadening: the narrowness of their dogma gave them too many weak points. But he [Paul VI] understands maybe even better. Well see what happens.

0 1963-08-07, #Agenda Vol 04, #The Mother, #Integral Yoga
   No, you should be able to stick your nose into it without getting worked up! And its quite possible. Its something the body has achieved, here, this body: it can intervene without getting worked up. But thats not the Question! the Question is something BEHIND that. Thats not it. the Question is: if we leave disorder alone (if, to be precise, we let it reach its maximum), will the progress (what we call progress, that is, the change) not be greater?
   Will the garden not be eaten up by the insects? Thats the Question.
   We dont make the experiment!

0 1963-08-10, #Agenda Vol 04, #The Mother, #Integral Yoga
   Its true that the doctor himself said ([laughing], the doctor1 symbolizes Doubt with a capital D) that if you teach your body to bear pain, it grows more and more enduring and doesnt get disrupted so fast thats a concrete result. People who know how not to be thoroughly upset as soon as they have a pain here or there, who are able to bear quietly and keep their balance, it seems that in their case the bodys capacity to bear disorder without breaking down increases. Thats very important. You remember, in a previous Agenda I asked myself the Question from a purely practical and physical point of view, and it does seem to be true. Inwardly, I have been told many a timetold and shown with all sorts of little experiences that the body can bear far more than people think, provided they dont add fear or anxiety to the pain; if you can get rid of that mental factor, the body, left to itself, without either fear or fright or anxiety for what will happenwithout anguishcan bear a great deal.
   The second step is that once the body has decided to bear pain (it really takes the decision to do so), instantly the acuteness, the acute sensation in the pain vanishes. I am speaking on an absolutely material level.
  --
   But the Question arose for this body [Mothers], just to see, you know. And I saw all kinds of things, and finally the answer was always the same (you see, the problem was presented to me to enable me to understand the situation in all its aspects and see the necessities), that naturally everything would be for the best! (Laughing) Without a doubt. But I mean it was presented very concretely and, I could say, very personally to make me understand the problem. And there was that old thing I was told the other day (old, that is, a few days old! i: I was told that THE CELLS THEMSELVES would be given a free choice. So the conclusion of all that meditation was that there must be a new element in the consciousness of the cellular aggregatesa new element a new experience that must be in progress. The result: last night, I had a series of fantastic cellular experiences, which I cannot even explain and which must be the beginning of a new revelation.
   When the experience began, there was something looking on (you know, there is always in me something looking on somewhat ironically, always amused) which said, Very well! If that happened to someone else, he would think he was quite sick! (laughing) Or half mad. So I stayed very quiet and thought, All right, let it be, Ill watch, Ill see Ill see soon enough! It has started, so it will have to end! Indescribable! Indescribable (the experience will have to recur several times before I can understand), fantastic! It started at 8:30 and went on till 2:30 in the morning; that is to say, not for a second did I lose consciousness, I was there watching the most extraordinary things for six hours.

0 1963-08-13b, #Agenda Vol 04, #The Mother, #Integral Yoga
   Here is what came to me for the Questions and Answers after you left, you will see if you can use it and insert it in the text:
   I do not readily use the word God because religions have made it the name of an almighty being, foreign to his creation, outside of it. Which is incorrect.

0 1963-09-07, #Agenda Vol 04, #The Mother, #Integral Yoga
   But then, once you are here on this earth and you have to go to the end, even if the end is nothingness, you go to the end and its just as well to do so as best you can, that is to say, to your fullest satisfaction. I happened to have some philosophical curiosity and to study all kinds of problems, and I came upon Sri Aurobindos teaching, and what he taught (I would say revealed, but not to a materialist) is by far, among the systems men have formulated, the most satisfying FOR ME, the most complete, and what answers the most satisfactorily all the Questions that can be asked; it is the one that helps me the most in life to have the feeling that life is worth living. Consequently, I try to conform entirely to his teaching and to live it integrally in order to live as best I can for me. I dont mind at all if others dont believe in itwhether they believe in it or not is all the same to me; I dont need the support of others conviction, its enough if I am myself satisfied.
   Well, theres no reply to that.

0 1963-09-18, #Agenda Vol 04, #The Mother, #Integral Yoga
   Its still much, much too limited and ignorant for that Power to be allowed to act. It [Mothers individuality] sees many sides of the Question, but not all. It isnt in spite of everything, it has its own angleas long as there remains an angle, the Power isnt allowed to act.
   Though, yes, there was that experience the other day, when all was the Lord, all, with all things as they are, as we see them; when all was That in SUCH a perfect whole, perfect because it was so complete, and so harmonious because it was so conscious, and in a perpetual Movement of progression towards a greater perfection. (Thats something odd, things cant stay still for a quarter of a second: they are constantly, constantly, constantly progressing towards a more perfect Totality.) Then, at that moment, if the Power acts (probably it does act), if the Power acts, it acts as it should. But it isnt always there it isnt always there, there is still a sense of the things that are to fade away and of those that are to comeof the passage; a progression which which isnt all-containing.

0 1963-09-28, #Agenda Vol 04, #The Mother, #Integral Yoga
   You see, I was always under the impression that the earth was a symbolic representation of the universe in order to concentrate the Work on one point so that it could be done more consciously and deliberately. And I was always under the impression that Sri Aurobindo too thought that way. But here I had read Savitri without noticing this. But now that I read it and I am so immersed in that problem In other words, its as if it were the Question given me to resolve.
   I noticed it while reading.
  --
   Everything is possible to me, you know, absolutely everything, even the seemingly most contradictory thingsreally, I am totally unable to raise a mental or logical or reasonable objection either to this or to that. But the Question (Mother leaves her sentence unfinished). That is to say, the Lords Will is very clear to Him, and (laughing) the whole thing is to unite with that Will and know it.
   It had always seemed to me that way [the earth as a symbolic point of concentration], but I am so convinced that Sri Aurobindo saw things more truly and totally than anyone did that, naturally, when he says something, you tend to consider the problem!

0 1963-10-05, #Agenda Vol 04, #The Mother, #Integral Yoga
   But there are some beings that have been in two or three persons: for example, a vital being that went from one person to another (a being I know very well, so I know it happened that way), and what I saw was the BEING, not the different persons. A vital, female-looking being (they take on a sexual appearance when they have been in human beings: they retain the female or male appearance), a female-looking being, and just when the Question of preparing my bath arose (always that bath Ill have to find out what it means), she had something very urgent to do, went into her room, then (laughing) came out again a minute later with a dress a sort of green dressgrass green but brightwith an immense train! And she walked past so proudly: Yes, I wanted to show them who I am. What an admirable comedy! If I had the time to write, it could make utterly charming stories.
   But Ill have to find out what that bath is which comes repeatedly.

0 1963-10-19, #Agenda Vol 04, #The Mother, #Integral Yoga
   Yesterday (this is an example I give you, but in all three domains its similar), yesterday it was a question of money. the Question of money, for more than twelve years, has been a problemgrowing increasingly acute because the expenses are increasing fantastically while the income is decreasing! (laughing) So the two things together make the problem very acute. It results in things to be paid but no money, which means that the cashier (the poor cashier, it does him a lot of good from the yogic viewpoint: he has acquired a calm that he never had before! But still he is the one who has to stand the greatest tension), the cashier spends money and I cannot reimburse him. Very well. And then its not for me to run about, look for money, arrange things, discuss with people, of course, that wouldnt be proper (!), and those who do it for me have in them a rather sizable amount of tamas, which I cannot yet shake up. Anyway, yesterday they proposed something absurd to me (I dont want to go into the details, it doesnt matter), but their proposal was absurd and put me in a totally unacceptable situation. In other words, it might have brought a legal action against me, I might have been summoned before the court, anyway, all kinds of inadmissible thingsnot that I care personally, but theyre inadmissible. When they proposed their idea to me, I looked and saw it was silly; I was very quiet, when, suddenly, there came into me a Power (I told you it happens now and then) like this (massive gesture). When it comes, you feel as though you could destroydestroy everything with it you see, its too awesome for the present state of the earth. So I answered very quietly that it was unacceptable, I said why, and I returned the paper. Then something COMPELLED me to add: If I am here, it is not because of any necessity or obligation; it is not a necessity from the past, not a karma, not any obligation, any attraction, any attachment, but only, solely and absolutely because of the Lords Grace. I am here because He keeps me here, and when He no longer keeps me here, when He considers I am not to stay any longer, I wont stay. And I added (I was speaking in English), As for me (as for me [gesture upward] that is, not this [gesture to the body]), as for Me, I consider that the world isnt ready: its way of responding inwardly and outwardly, even visibly in those around me, proves that the world isnt ready something must happen for it to be ready. Or else it will take QUITE SOME TIME for it to be prepared. Its all the same to me: whether it is ready or not makes no difference. And everything could collapse, Icouldntcareless. And with what force I said that! My arm rose, my fist banged on the tablemon petit, I thought I was going to break everything!
   I was watching the scene, thinking, Why the devil am I made to do this?! These people are, apparently, quite devoted, quite surrendered and intimate enough not to be afraid. (I dont know what effect it had on them, but it must have had some effect.) As soon as it was over, I started working again, looking into affairs and so on. Afterwards, once I was alone, I wondered, Why did that come into me? And in the evening, I had the solution to the situation: its here (Mother takes an envelope on the table). I didnt even look at it (Mother opens the envelope and looks at the amount of a check).

0 1964-01-15, #Agenda Vol 05, #The Mother, #Integral Yoga
   And one, two, ten, fifty experiences like thatthose two struck me. The first, because the NEXT DAY Pavitra told me a gentleman had written to ask me the Question I told you: he had been very ill, he was in bed, anyway at deaths door, and he had written to ask that question.
   Curious, isnt it?

0 1964-02-15, #Agenda Vol 05, #The Mother, #Integral Yoga
   (Then the Question comes up of Mothers photograph with a veil and the date when it was taken. That photograph is to be included in Satprems book on Sri Aurobindo, and Mother had said to date it 1914.)
   The photo was taken in 19 (Mother tries to remember).

0 1964-03-25, #Agenda Vol 05, #The Mother, #Integral Yoga
   Well, yes, thats the Question!
   The true perception of the physical worldof trees, of people, of a stonewhat would it be like to a supramental eye?

0 1964-06-04, #Agenda Vol 05, #The Mother, #Integral Yoga
   Dont worry about the Bulletin: Nolini has only just finished his translation. I will revise the Questions and Answers with Pavitra, and as for the aphorism, we will see later.
   I have received a letter from Bharatidi,1 who is reading your book with enthusiasm and a fine understanding.

0 1964-08-14, #Agenda Vol 05, #The Mother, #Integral Yoga
   But thats just the Question: how is it that in this country one man hasnt arisen, a man you would support from behind?
   I think its the result of having been under the domination of another country for such a long time. People lost interest in politics (people of value, those who werent after personal gains). I think thats why.

0 1964-08-26, #Agenda Vol 05, #The Mother, #Integral Yoga
   the Question I am asking myself is whether the cells have an autonomous existence or whether they must remain aggregated in the way they are, obeying a collective consciousness.2 I do not mean the body consciousness, which is an entity; I mean: does the cell, as an individuality, have the will to remain in its present collectivity? Just as an individual willingly collaborates with a society, with an aggregate, does the individual cell have the will to remain in its aggregate, or is it only the central consciousness that has that will?
   They speak of the consciousness of EACH cell, which has its own life code, and communicates with the other cells for a particular work by sending out messages.

0 1964-10-07, #Agenda Vol 05, #The Mother, #Integral Yoga
   I ask myself the Question because you feel that that transparency is transparent indeed, but its a bit nothinga nothing thats full, but still is nothing: you dont know. You dont know if its a kind of higher tamas or
   Above all, one should be trusting.

0 1964-10-24a, #Agenda Vol 05, #The Mother, #Integral Yoga
   No powers I knew very well I had no powers! And I couldnt have cared less because I understood perfectly well that what is being attempted now isnt miraculous events at all, but the LOGICAL and normal and inevitable CONSEQUENCE of the supramental transformation that is the whole point. That I know and knew, and thats why I didnt even bother about powers; anyway it hadnt even remotely occurred to me that I might work a miracle for the doctor or for this or that other person who approaches me I didnt think about it, it didnt enter my consciousness. Only, on the 18th, through that occasion it entered my consciousness, and so I asked the Question to find out why I never thought about it: Why? And I was positively told: You MUST NOT wield powers, because thats not the way things should be done.
   I do understand, but

0 1964-10-30, #Agenda Vol 05, #The Mother, #Integral Yoga
   One should be able to keep that bliss while being quite active and hard at work. I am not referring to the inner joy, not at all, theres no question of that, its out of the Question, its immutably established: I am referring to that Joy IN THE BODY ITSELF.
   That sort of quiet satisfaction which it feels, now it feels it even when there are sharp pains, with the trusting feeling that its all with a view to transformation and progress and the future Realization. It no longer worriesit no longer worries at all, it no longer frets at all, it no longer even has the sense of the effort to be made in order to endure: theres a smile.

0 1964-12-02, #Agenda Vol 05, #The Mother, #Integral Yoga
   Of course, in matters of faith (I dont mean for a very precise and very clear scientific mind), but in matters of faith, there is so far no clear proof that the Lord wants to realize Himself here; except, perhaps, for two or three visionaries who had the experience. Someone asked me if there had been a supramental realization previously, that is, before historical times (because historical times are extremely limited, of course). Naturally, the Question always corresponds to one of the things that are shown to me in moments of concentration. So I answered very spontaneously that there hadnt been a collective realization, but that there might have been one or several individual realizations, as examples of what would be and as a promisea promise and examples: This is what will be.
   Ive had some very precise memorieslived memoriesof a human life on earth, quite primitive (I mean outside any mental civilization), a human life on earth that wasnt an evolutionary life, but the manifestation of beings from another world. I lived in that way for a timea lived memory. I still see it, I still have the image of it in my memory. It had nothing to do with civilization and mental development: it was a blossoming of force, of beauty, in a NATURAL, spontaneous life, like animal life, but with a perfection of consciousness and power that far surpasses the one we have now; and indeed with a power over all surrounding Nature, animal nature and vegetable nature and mineral nature, a DIRECT handling of Matter, which men do not havethey need intermediaries, material instruments, whereas this was direct. And there were no thoughts or reasoning: it was spontaneous (gesture indicating the direct radiating action of will on Matter). I have the lived memory of this. It must have existed on earth because it wasnt premonitory: it wasnt a vision of the future, it was a past memory. So there must have been a moment It was limited to two beings: I dont have the feeling there were many. And there was no childbirth or anything animal, absolutely not; it was a life, yes, a truly higher life in a natural setting, but with an extraordinary beauty and harmony! And I dont have the feeling it was (how can I explain?) something known; the relationships with vegetable life and animal life were spontaneous ones, absolutely harmonious, and with the sensation of an undisputed power (you didnt even feel it was possible for it not to be), undisputed, but without any idea that there were other beings on earth and that it was necessary to look after them or make a demonstrationnothing of the sort, absolutely nothing of mental life, nothing. A life just like that, like a beautiful plant or a beautiful animal, but with an inner knowledge of things, perfectly spontaneous and effortlessan effortless life, perfectly spontaneous. I dont even have the feeling that there was any question of food, not that I remember; but there was the joy of Life, the joy of Beauty: there were flowers, there was water, there were trees, there were animals, and all that was friendly, but spontaneously so. And there were no problems! No problems to be solved, nothing at allone just lived!

0 1965-02-24, #Agenda Vol 06, #The Mother, #Integral Yoga
   I was asked the Question and I answered (in English).
   But there is something interesting here. I have noticed this: if you try EVERY SECOND to discern the impulse of your action, how difficult it is! To discern whether it comes from the ego, whether it comes from darkness, whether it comes from the Light. And when you want to express as purely as possible what exclusively comes from the Supreme, you have to work at it every second and it is there was a time (not so long ago) when I used to consider it was materially practically impossiblenot in the main lines or in the great movements that come from the higher parts of the being, but in all that is purely material, absolutely material. And all of a sudden, at the beginning of this year, with this Salute to the advent of the Truth5 there came a sort of very sharp inner sense, very sharp, very precise, and so QUIET, So quiet, which gave the power to clearly see the origin of a material impulse or a material reaction, EVEN IN VERY SMALL THINGS. It was very interesting. So I studied carefully, and it has become almost automatic.

0 1965-03-24, #Agenda Vol 06, #The Mother, #Integral Yoga
   And completely, completely outside thought. The thought comes AFTER. For instance, for this dream, when you asked me the Question, I said, Logically, since the vibration is here (indicates below the feet), it must be a memory. And with a kind of certainty because because the perception is perfectly impersonal.
   Its an extraordinarily sensitive mechanism, and with an almost infinite field of receptivity (gesture of gradation).

0 1965-05-29, #Agenda Vol 06, #The Mother, #Integral Yoga
   All in all, the Question may not be so much a transformation of Matter as of becoming conscious of the true unfolding.
   Thats precisely what I mean. The transformation can take place up to a point without your even being conscious of it!

0 1965-06-18 - supramental ship, #Agenda Vol 06, #The Mother, #Integral Yoga
   There still remains the Question I asked you on the same subject: I find it hard to see how the supramental body, which is made of a very material but nevertheless different matter2
   Ah, I had another experience about that a few days ago. You know that they are speaking of a substance denser than physical substance. What do they call it? (Mother cannot remember) Thon had already spoken about it, but I thought it was his imagination. But I have been told that it has been scientifically discovered and that the amount of that denser matter seems to be INCREASING.

0 1965-06-26, #Agenda Vol 06, #The Mother, #Integral Yoga
   No, no! Does this patient give to You any credit for his marked and miraculous improvement? I have put the Question to him specificallyNo, I do not, such is the reply. Nor does the doe, nor does anyone observing the case. So be it.
   So what do they think it is?

0 1965-07-17, #Agenda Vol 06, #The Mother, #Integral Yoga
   If we look at the Question from a sufficient height, in order to manifest, this Truth-Power needs a response, you follow, and It doesnt want to have any preference: it matters little whether this point or that point, this or that will manifest It; It goes like this (gesture of a massive, general pressure), It imposes itself on the earth-atmosphere, and whats capable of responding responds. And then, on the point that responds, the Force manifests.
   It isnt the Force that selects the point (I dont know if I am making myself understood): it is a global action, and whats capable of responding responds.

0 1965-07-24, #Agenda Vol 06, #The Mother, #Integral Yoga
   It is a constant, constant work, for everything, but everything. Its odd: if the Question is food, it thinks the food is poisoned or that it wont be digested, or this or that, or that the whole functioning will be upset; you go to sleepimmediately comes the suggestion that you will be agitated, unable to rest, that you will have bad dreams; you speak to someone the suggestion that you didnt say what you should have said or that it will cause the person harm; you write something that it wasnt exactly right. Its frightening, frightening.
   It will have to change.

0 1965-09-18, #Agenda Vol 06, #The Mother, #Integral Yoga
   A member of UNESCO has asked a stupid question, something to this effect: There was a time when India represented the spiritual consciousness (or taught the spiritual consciousness, I dont remember now), but now that she is engaged in such a war, who will play this role?2 So instead of replying to the Question, because I might have told him a thing or two, I answered what youve just read.
   Of course! All those Europeans for fifty years they have been told about Gandhi, so now they dont understand!
  --
   There was a letter from S.M. this morning, saying that the Question would never be resolved unless they (gesture sweeping Pakistan away).
   Yes, but thats not what the Prime Minister says.
  --
   Here is the exact text of the Question: "If India, who held (till recently) the hope for humanity in the light of her spiritual leaders, can get involved in such a war, who would lead the world?"
   See Sri Aurobindo and Mother on India and Her Destiny, p. 13.

0 1965-09-22, #Agenda Vol 06, #The Mother, #Integral Yoga
   In any event, the voice [Mothers message] has been heardheard and accepted in Delhi. Now, of course, there is the Question of strength: will they be strong enough to But the point is established.
   (Satprem, in disbelief) It has entered their heads?

0 1965-09-25, #Agenda Vol 06, #The Mother, #Integral Yoga
   And I cant say I am asking the Question because thats not true, I am not asking it, but the two possibilities are there (gesture in suspense). Well, there is no answer either to one or to the other. At times I have the vision that its going to be the end (a very practical vision of what I want to do), that comes, but against a backdrop of complete uncertainty; and the next minute, there is the possibility of going right to the end of the transformation, with the clear vision of what must be done, but a backdrop there isnt a backdrop of the Assurance that it will BE that waynei ther in one case nor in the other. And I know this is deliberate, because its necessary for the work of the cells. If, for instance, I received from the Supreme the Order (sometimes I receive it clearly, as clearly as), if I received from Him the certitude that whatever the difficulties, whatever the appearances of the path, this body will go right to the end of the transformation, well, there would be a slackening somewhere, which would be very bad. I know that myself, I know it perfectly well. So, thats how it is: I walk on, without knowing what will happen tomorrow. Yesterday, I could have said, Yes, maybe this is the end (as it seems X3 kindly said to people who had gone to see him: he said I had six months to live, that in six months I would go[laughing] thats typical of his usual predictions), well, with yesterdays experience, I said, Its quite possible. And with that same total indifference, you know: Its quite possible. With a quotation from Sri Aurobindo saying, Nothing can alter the splendor of the Consciousness of Eternity. Thats it. And then when this state has gone and the other one comes, you say, Whatever does dying mean! What does it mean? How can you say that? And its not that the two states alternate with (how can I explain?) oppositionsits not that at all, its almost simultaneous (Mother intertwines the fingers of her two hands), but now you see this, now you see that. And its one and the same totality of something which is the Truth, but which is still a bit cloudyit isnt fully grasped like this (gesture).
   This is the normal state, but its obviously being worked out, being built, taking shape.

0 1966-01-31, #Agenda Vol 07, #The Mother, #Integral Yoga
   the Question is more of a subtle order: its to know whether the thing is really there, in the inner or higher worlds, and I have to do it, or whether its a decision of my writers ego that wants to write.
   The thing is there (how can I explain?).

0 1966-02-26, #Agenda Vol 07, #The Mother, #Integral Yoga
   When people asked Thon, How did things come to happen that way? (he used to say that the first Emanation and the next three separated themselves), Why did they separate themselves?, he would reply very simply (laughing), Why is the world as it is, in this state of disorder? Why is it like that? Thats not the interesting point: the interesting point is to make it what it must be. But after all those years, there is something in me that would like to have the power or the key: the process. And is it not necessary to feel or live or see (but see, I mean, see actively) how it went this way (Mother bends her wrist in one direction) in order to be able to go that way (she bends it in the opposite direction)? Thats the Question.
   (silence)

0 1966-03-09, #Agenda Vol 07, #The Mother, #Integral Yoga
   Theres a question Id like to ask you. Its in fact the Question I wanted to ask you last time. When one is in that eternal Consciousness, to be with or without a body makes little difference, but when one is dead, as it is called, Id like to know if the perception of the material world remains clear and precise, or if it becomes as vague and imprecise as might be the consciousness one has of the other worlds when one is on this side, in this world? Sri Aurobindo speaks of a play of hide and seek, but the play of hide and seek is interesting if one state of being doesnt deprive of the consciousness of the other states?
   Yesterday or the day before, the whole day from morning to evening, something was saying, I am I am or have the consciousness of a dead person on earth. I am putting it into words, but it seemed to say, This is how the consciousness of a dead person is in relation to the earth and physical things. I am a dead person living on earth. According to the stand of the consciousness (because the consciousness changes its stand constantly), according to the stand of the consciousness, it was, This is how the dead are in relation to the earth, then, I am absolutely like a dead person in relation to the earth, then, I am the way a dead person lives without any consciousness of the earth, then, I am quite like a dead person living on earth and so on. And I went on speaking, acting, doing as usual.
  --
   Yes, quite a few times, several times, the body did ask the Question, Why dont I feel Your Power and Your Force in me? And the answer was always a smiling answer (I am putting it into words, but its wordless), the answer is always: Patience, patience, you must be READY for that to be.
   ***

0 1966-04-24, #Agenda Vol 07, #The Mother, #Integral Yoga
   As to whether the Divine seriously means something to happen, I believe it is intended. I know with absolute certitude that the Supramental is a truth and its advent is in the very nature of things inevitable. the Question is as to the when and the how. That also is decided and predestined from somewhere above; but it is here being fought out amid a rather grim clash of conflicting forces. For in the terrestrial world the predetermined result is hidden and what we see is a whirl of possibilities and forces attempting to achieve some thing with the destiny of it all concealed from human eyes. This is, however, certain that a number of souls have been sent to see that it shall be now. That is the situation. My faith and will are for the now. I am speaking of course on the level of the human intelligencemystically-rationally, as one might put it. To say more would be going beyond that line. You dont want me to start prophesying, I suppose? As a rationalist, you cant.
   Sri Aurobindo

0 1966-06-11, #Agenda Vol 07, #The Mother, #Integral Yoga
   (Soon afterwards, the Question comes up of the publication of the previous conversation, of June 8, 1966, in the appendix to the Playground Talk of April 19, 1951 fifteen years earlier. Satprem voices certain doubts, emphasizing the vast difference between the two texts.)
   We must put it in [the conversation of June 8], its very important. Very useful. People must know it.

0 1966-07-09, #Agenda Vol 07, #The Mother, #Integral Yoga
   From what point of view do you ask the Question?
   If it is from the political point of viewpolitics is in complete falsehood and I am not concerned with it.

0 1966-08-10, #Agenda Vol 07, #The Mother, #Integral Yoga
   I had seen the man two days earlier: he is very fine. If I hadnt seen him I wouldnt have answered, but as I saw him and he happens to be fine, I suspected from the way he asked the Question that he must be a-gentleman-born-in-a-Catholic-family. So I answered, This question may be asked of EVERY human being, and the answer is, yes, potentially. And out of consideration for his goodwill, I added (I dont remember the exact words): This is the task everyone must accomplish.
   Since then, he has been quite silent.

0 1966-09-14, #Agenda Vol 07, #The Mother, #Integral Yoga
   It would be better to have wisdom than an opinion. That is to say, to consider all the possibilities, all the aspects of the Question, and then to try and be as unegoistic as possible, and for an action, for instance, to see which one may be useful to the largest number of people or may demolish the fewest things, which one is the most constructive. Anyway, even looking at it from a nonspiritual viewpoint, from a merely utilitarian and nonegoistic viewpoint, its better to act according to wisdom than according to ones opinion.
   Yes, but what would be the right way to go about it when you arent in the light, without getting your opinion or ego mixed up in it?

0 1966-09-30, #Agenda Vol 07, #The Mother, #Integral Yoga
   I am absolutely convinced (because Ive had experiences that proved it to me) that the life of this body its life, what makes it move and changecan be replaced by a force; that is to say, a sort of immortality can be created, and the wear and tear can disappear. These two things are possible: the power of life can come, and the wear and tear can disappear. And it can come about psychologically, through total obedience to the divine Impulsion, so that every moment you have the force you need, you do the thing that must be doneall these things, all of them are certitudes. Certitudes. Theyre not a hope, not an imagining: they are certitudes. Of course, you must educate the body and slowly transform and change the habits. It can be done, all that can be done. But the Question is, how much time would it take to do away with the necessity (to take just this problem) of the skeleton? This is still very far ahead, it seems to me. Which means many intermediary stages will be needed. Sri Aurobindo said that life can be prolonged indefinitely. Yes, thats clear. But we arent yet built with something that completely escapes dissolution, the necessity of dissolution. Bones are very durable, they can even last a thousand years if conditions are favorable, thats agreed, but it doesnt mean immortality IN PRINCIPLE. Do you understand what I mean?
   No. Do you think it would have to be a nonphysical substance?

0 1966-11-03, #Agenda Vol 07, #The Mother, #Integral Yoga
   There was the story of Ford, who had sent word to Sri Aurobindo and me that he was coming here to ask us the Question that tormented him: What happens after death? And he said he was ready to give his fortune to whoever could answer him. Someone had told him, Yes, Sri Aurobindo can answer you. So Ford had sent word that he was preparing to come and ask us his question. And then he died!
   No, those are questions asked by ignorant people. They should first learn the matter and know what theyre talking about.
   There is the soul. There is the soul, which is quite simply an emanation of we can call it the supreme Consciousness, supreme Reality, supreme Truth, anything, whatever they like, its all the same to meany words they like. But anyway, the soul is an emanation of That, a direct emanation. In the body, That becomes clothed in the psychic being. The psychic being is a being which is progressively formed throughout all the existences. So are you talking about the soul, are you talking about the psychic being (which is first an embryo and eventually becomes a conscious, perfectly independent being), or are you simply talking of the life of an individual consciousness after death? Because thats yet another thing. There are proofs of that; but in that case, its a quite vital consciousness of an inferior order, and it may happen to immediately come back into another body through some combination of circumstances (it was into the same family that the father had come back), and to come back with the memory. Otherwise, according to the experiences of those who have studied the Question, its only the psychic being in the process of being formed that retains the memory of its former existences. But it retains the memory of the material, purely physical existence ONLY FOR THOSE MOMENTS WHEN IT PARTICIPATED. So, instead of all those stories that are told (and are made up), you only have memories like that (Mother draws a series of points in space with her fingertips), which may be more or less detailed, more or less complete, but which are only fragmentary memories of the MOMENT when the psychic physically manifested. Lots of people do have this sort of memory, but they dont know what it is. Most of the time they regard it as dreams or imaginings. Those who know (that is to say, who are conscious of what goes on in their physical consciousness) can see that its memories.
   The number of memories of this kind Ive had is almost incalculable. But it doesnt have the same character as the memories of the higher consciousness (then its not a memory: its a sort of vision the higher beings2 have of life; but thats something else). The memories I speak of are memories of the psychic being, they have a different character: a rather personal character, I mean there is the sense of a PERSON remembering something. While the others, the visions from above, are memories of an acting consciousness. But the memories of the psychic being arent mentalized, that is, if for instance at the time of the recollection you werent paying attention to the way you were dressed or the surroundings, you dont remember them. You only remember what took place and especially what took place from the point of view of the consciousness and the feelings and the inner movements.
  --
   It fits with what I told you last time: the STATES OF CONSCIOUSNESS are what reincarnate, evolving, developing, growing more perfect. Thats rather how it was, thats how that memory came. Its like that with many memories. And I know that to say states of consciousness are what reincarnate, to adopt that as the sole explanation would be incorrectits absolutely incorrect but its one way of looking at the Question beyond the sense of the little personality. It broadens the consciousness: one has in oneself things far more universal and far less limited than personal experiences. Just as in life some people have an exceptional life, in the same way they also have exceptional moments in their life, when they no longer are one single little person: they are a force in action. Thats how it is.
   Ultimately, this question (I read the Question, it has been published somewhere and it was read to me) is a question asked by ignorant people. They ask you something, but they are ignorant. They should begin by studying the subject in the first place and learn something about it, then they would be able to understand the proof we can give them. Otherwise they wont understand it.
   I was asked the Question (by someone who sent me the article in the hope I would answer), I said, No! They arent ready for the answer; let them do their homework first, then well answer them.
   They are ignorant people who want to be taught things the ready-cooked dinner! (Laughing) That wont do.

0 1966-11-09, #Agenda Vol 07, #The Mother, #Integral Yoga
   In reality, its a threefold movement: the creation, which was the flight from the Divine (according, of course, to the ordinary conception which says that the creation fell, it wandered away from the Divine and men wandered away from the Divine); that was the first movement. But thats because he sees it too closely; he doesnt see that the Divine plunged to the very bottom of the Inconscient. (And thats the Question: Why did He plunge to the very bottom of the Inconscient? Thats to be investigated [Mother laughs], one doesnt yet know how to explain it: everyone explains it differently.) He plunged to the very bottom (as for me, I think I know why, but that will be for later). He plunged to the very bottom of the Inconscient: beneath the stone (Mother makes a gesture of immutability, at the very bottom), beneath the mineral; the mineral is already a first awakening of the consciousness. But you have to see it as a whole to understand that its an ascent. If you see human life as it is, the impression is that men become lost in the fall, but thats the result of the Mind; the Mind needed to go through the whole experience, to go down to the very bottom in order to understand everything and bring everything back towards the ascent. For plants, its really an ascent. Thus, according to this vision, there are three movements. But if you see the whole simultaneously, there are only two movements: the first movement is the descent of the Lord into the Inconscient (we cant say anything about that for the moment; once we have emerged from it, well be able to say); the second (the first we can conceive of) is, very, very slowly, through all possible experiences, even the most complete mental denials of the Divine, the ascent towards the Divine. And then, once we have climbed up (Mother makes a gesture of descent), Come, come here: change this prison into the mansion of the Divine.
   That will be very good, a very good message for 4.5.67.

0 1966-11-12, #Agenda Vol 07, #The Mother, #Integral Yoga
   Thats just the Question. No, she put it the other way around: What will have to happen to YOU people so you start wanting to be conscious? How much (gesture of hammering) will you need to
   Anyway

0 1966-11-26, #Agenda Vol 07, #The Mother, #Integral Yoga
   When will Matter be ready for that? Thats the Question.
   Inwardly its easy, but outwardly There is all of a sudden, especially in the brains matter, here (gesture to the temples), that movement of descent, of the Lord taking possession, and then outwardly you feel as if youre fainting. Thats why you cant remain standing and have to lie down; but when you lie down, its almost instantaneous, everything disappears: the sense of time, of difficulty, absolutely everything there only remains a luminous immensity, peaceful and so strong!

0 1966-12-21, #Agenda Vol 07, #The Mother, #Integral Yoga
   But from the standpoint of external form, the Question remains of which method is easier: using the already written text, or writing everything anew. Writing everything anew You understand, unless you are the master of your activity
   Yes, I am going to fall back into the same conflict.

0 1966-12-24, #Agenda Vol 07, #The Mother, #Integral Yoga
   From every side they ask the Question (they are all like that), What IS the Truth? What do you mean when you speak of the Truth?
   They want a mental definition of the Truth.
   Truth cannot be expressed in the minds terms. Thats the point. And all the Questions they ask are mental ones.
   Truth cannot be formulated, it cannot be defined, but it can be LIVED.

0 1967-01-11, #Agenda Vol 08, #The Mother, #Integral Yoga
   Yesterday, I was asked the Question; I was asked whether abuse, the feeling of being abused, and what in English is called self-respect (which is somewhat akin to self-esteem), have a place in the sadhana. Naturally, they dont, that goes without saying! But I saw the movement, it was extremely clear: I saw that without ego, when the ego isnt there, there CANNOT be that sort of ruffling in the being. I went back far into the past, to the time when I could still feel it (years ago), but now its not even something unfamiliarits something which is impossible. The whole being, and strangely even the physical constitution, doesnt understand what it means. Its the same thing when materially there is a knock (Mother shows a scratch on her elbow), like this for instance: its no longer felt the way an injury is felt. Its no longer felt that way. More often than not, theres nothing at all, it goes absolutely unnoticed on the whole; but when there is something, its only an impressiona very sweet, very intimate impressionof a help trying to make itself felt, of a lesson to be learned. But not the way its done mentally where there is always a stiffening; its not that: its immediately a kind of offering in the being, which gives itself in order to learn. I am speaking of all the cells. Its very interesting. Of course, if we mentalize it, we have to say its the sense or awareness of the divine Presence in all things, and that the mode the mode of contactcomes from the state in which we are.
   This is the bodys experience.

0 1967-01-21, #Agenda Vol 08, #The Mother, #Integral Yoga
   The body was in the habit of fulfilling its functions automatically, as something natural, which means that for it, the Question of their importance or usefulness did not arise: it didnt have that mental vision, for instance, or vital vision of things, of whats important or interesting and what isnt. That didnt exist. But now that the cells are becoming conscious, they seem to step back (Mother makes a gesture of stepping back): they look at themselves, they begin to watch themselves act, and they very much wonder, Whats the use of all this? And then, an aspiration: How? How should things truly be? Whats our function, our usefulness, our basis? Yes, what should be our basis and our standard of life? To express it mentally again, we could say, How will we be when we are divine? What will be the difference? Whats the divine way of being? And there, what speaks is that whole kind of physical base which is entirely made up of thousands of small things absolutely indifferent in themselves, whose raison dtre is only as a whole, as a totality, like a support to another action, but which in themselves seem devoid of any meaning. And then, its again the same thing: a sort of receptivity, of silent opening to let oneself be permeated, and a very subtle perception of a way of being that would be luminous, harmonious.
   That way of being is still quite indefinable; but in this search there is a constant perception (which translates itself in vision) of a multicoloured light, of all the coloursall the colours not in layers but as though (stippling gesture) a combination of dots, of all the colours. Two years ago (a little more than two years, I dont remember), when I met the Tantrics, when I came into contact with them, I started seeing that light, and I thought it was the tantric light, the tantric way of seeing the material world. But now, I see it constantly, associated with everything, and it seems to be what we might call a perception of true Matter. All possible colours are combined without being mixed together (same stippling gesture), and combined in luminous dots. Everything is as though made up of this. And it seems to be the true mode of being I am not yet sure, but in any case its a far more conscious mode of being.

0 1967-01-28, #Agenda Vol 08, #The Mother, #Integral Yoga
   From every side people ask the Question of the sexual relationship between man and woman and of spiritual discipline.
   (Mother remains silent awhile)

0 1967-02-15, #Agenda Vol 08, #The Mother, #Integral Yoga
   And when you are on the very lowest rung of the ladder of consciousness, those manners of speaking become increasingly concrete, absolute, hard, and exclusive of all that isnt themselves: those are religions. Oh, by the way, it seems the Pope was approached about Auroville and he asked if there would be a Catholic church! They put the Question to me. I said, No. No churches, no temples.
   But it might be amusing if we put together one specimen of every religion from every country and every epoch. A city of religions, can you see that? The totem pole next to the cathedral! Oh, that would be very amusing! All the ancient religions the Egyptian, the Tyrian, the Scandinavian gods and then the new religions.
  --
   And finally, what was the occult influence of this Judaism on human evolution? The more I think about it, the more the threads of it all appear to me so tied up and entangled together that only a knowledge in overview seems capable of helping to bring out the essential. Well, Mother, I leave it all to you. I hope you will be able to tell me the way in which we here should approach the Question and to give me the few major elements on which I will be able to build my exposition.
   November, 1960

0 1967-02-18, #Agenda Vol 08, #The Mother, #Integral Yoga
   Once, very long ago, when Sri Aurobindo was telling me about himself, that is, of his childhood, his education, I put the Question to him, I asked him, Why am I, as an individual being, so mediocre? I can do anything; all that I have tried to do I have done, but never in a superior way: always like this (gesture to an average level). Then he answered me (at the time I took it as a kindness or commiseration), Thats because it gives great supplenessa great suppleness and a vast scope; because those who have perfection are concentrated and specialized. As I said, I took it simply like a caress to comfort a child. But now I realize that the most important thing is not to have any fixity: nothing should be set, definitive, like the sense of a perfection in the realization that puts a total stop to the forward march. The sense of incapacity (with the meaning I said of mediocrity, of something by no means exceptional) leaves you in a sort of expectation (gesture of aspiration upward) of something better. And then, the most important thing is supplenesssuppleness, suppleness. Suppleness and breadth: reject nothing as useless or bad or inferiornothing; set nothing up as really superior and beautifulnothing. Remain ever open, ever open.
   The ideal is to have this suppleness and receptivity and surrender, that is, so total an acceptance of the Influence that no matter what comes the instrument adapts itself instantly to express it naturally, spontaneously and effortlessly. With everything, of course: with the plastic arts, with music, with writing.

0 1967-03-07, #Agenda Vol 08, #The Mother, #Integral Yoga
   (the text of the Questions:)
   Are the time and manner of death always chosen by the soul? In huge human destructions through bombings, floods, earthquakes, have all the souls chosen to die together at that time?
   The vast majority of human beings have a collective destiny. For them, the Question does not arise.
   One who has an individualized psychic being can survive even in the midst of collective catastrophes, if such is the choice of his soul.

0 1967-03-15, #Agenda Vol 08, #The Mother, #Integral Yoga
   Its the same with all the Questions I am asked (I receive innumerable questions), its all like this (same gesture), everything is like this and one cant see anything. If one remains quiet the Light goes through, everything becomes limpid, transparent, and it becomes so natural, so simple! So simple, so obvious: there is ONE thing that can be done and its the true thing. All the rest (same gesture of seething).
   Some people live in a constant whirl, and theyre quite surprised that everything goes wrong! They meet with complications, with And its always that (same gesture).

0 1967-05-03, #Agenda Vol 08, #The Mother, #Integral Yoga
   Sometimes, it has such an extraordinary sense of humour, with such subtletyhe just picks up the slightly ridiculous side of the person who wrote or asked the Question, then answers with imperturbable seriousness. Admirable!
   ***
  --
   Among the Questions put to Mother, let us note these: "It is said that in 1967 the Supermind will enter the phase of realising power. What does 'realising power' mean exactly?" (Mother:) Acting decisively on the mind of men and the course of events. "Does this date4.5.67mark the beginning of what the Mother and Sri Aurobindo have called the new race the race of superman?" (Mother:) Since a few months the children born, amongst our people mostly, are of a very special kind.
   Savitri, I.IV.55.

0 1967-05-24, #Agenda Vol 08, #The Mother, #Integral Yoga
   Here, I added, But anyway, since you ask me the Question, I will answer you.
   The Divine is an absolute of perfection, eternal source of all that exists, whom we grow progressively conscious of, while being Him from all eternity.
  --
   When I was given the Question, it was just as if that person were saying to me, Yes, yes, thats all very fine, but after all, what IS the Divine! So I read his letter, and there was that total silence, of everything, and a sort of SINGLE gazea single gaze encompassing everythingwhich wanted to see I remained like that, looking, until the words came. Then I wrote: Here is ONE answer there could be a hundred which would be just as good.
   And at the same time, when there was that look at the something which had to be defined, there was a great silence everywhere and a great aspiration (gesture like a rising flame), and all the forms that that aspiration has taken. It was very interesting. The history of the aspiration of the earth towards the marvellous Unknown we want to become.

0 1967-05-30, #Agenda Vol 08, #The Mother, #Integral Yoga
   No, because its no more than one side of the Question. Sri Aurobindo always described all the sides, and if they are put together, it becomes something that far exceeds all opinions people have. So to publish just one part without its counterpart, isnt quite right.
   A time may come when well have to tell Sri Aurobindos vision and how the world has evolved since he spoke about it (that would be very interesting). For that wed have to find again everything he said on the different subjects. From the religious point of view, I have been thinking about it for a long time. Those are the two things that cant be touched without instantly arousing human passions, and there, peoples vision is quite narrow, limited, so that they no longer understand anything. Politics and religion, it would be better to wait a little. In ten years, perhaps. It could be, things are going fast. In ten years, maybe well be able to see and say a little something. In any case, its better to put this letter aside. (Laughing) Its not the time to fling stones at them!

0 1967-06-21, #Agenda Vol 08, #The Mother, #Integral Yoga
   the Question was worded thus: "Must we think that these two great peoples in conflict represent symbolic forces that are destined to decide the fate of our civilization?"
   See Satprem's article in Addendum.

0 1967-07-15, #Agenda Vol 08, #The Mother, #Integral Yoga
   When it comes to languages, its very interesting. Those are things that come, stay for an hour or two, then go away; they are like lessons, things to be learned. And so, one day, there came the Question of languages, of the different languages. Those languages were formed progressively (probably through usage, until, as you said, one day someone took it into his head to fix it in a logical and grammatical way), but behind those languages, there are identical experiencesidentical in their essence and there are certainly sounds that correspond to those experiences; you find those sounds in all languages, the different sounds with minor differences. One day (for a long time, more than an hour), it unfolded with all the evidence to support it, for all languages. Unfortunately, I couldnt see clearly, it was at night, so I couldnt note it down and it went away. But it should be able to come back. It was really interesting (Mother tries to recall the experience.) There were even languages I had never heard: Ive heard many European languages; in India, several Indian languages, chiefly Sanskrit; and then, Japanese. And there were languages I had never heard. It was all there. And there were sounds, certain sounds that come from all the way up, sounds (how can I explain?), sounds we might call essential. And I saw how they took shape and were distorted in languages (Mother draws a sinuous descending line that branches out). Sounds like the affirmative and the negativewhat, for us, is yes and noand also the expression of certain relationships (Mother tries to remember). But the interesting point was that it came with all the words, lots of words I didnt know! And at that time I knew them (it comes from a subconscient somewhere), I knew all those words.
   At the same time, there was a sort of capacity or possibility, a state in which one was able to understand all languages; that is, every language was understood because of its connection with that region (gesture to the heights, at the origin of sounds). There didnt seem to be any difficulty in understanding any language. There was a sort of almost graphic explanation (same sinuous descending line branching out) showing how the sound had been distorted to express this or that or

0 1967-07-22, #Agenda Vol 08, #The Mother, #Integral Yoga
   Wait, theres something else again. Oh, poor K., he held examinations (theyre out of their minds with their exams!), he held examinations on a text or a subject he had dictated to the students in his class. In other words, they had the answer quite ready. Two of the boys (one of whom K. finds very intelligen the is, moreover and has a liking for, while he doesnt like the other) were late, and K. asked the boy he doesnt like to bring to him at home the result of their work. He brought it. K. read it, and to one of the Questions, the two boys answers were not quite identical but extremely similar. It was precisely the subject K. had dictated to them, so it was natural enough that the answers should be similar. K. felt right away that the boy had copied from the other, and told him so! The boy lost his temper and spoke to him rather rudely. So K. writes to tell me the whole story in his own way, and the boy writes to tell me the whole story, in his own way, moreover expressing regret that he was rude to his teacher. But K. remains convinced that he copied. So, a flood of letters Finally I wrote to K., Send me the two texts, I will see (not see with my eyes, but like that, feeling the thing). The boy did NOT copy. But to me, its far worse, because it means K. made a mental formation with wordswords put in a certain order and stuffed it into their brains. And they repeat it parrot fashionnaturally, it bears an extraordinary similarity to his teaching. Finally, K. told me, If I accept that the boy didnt copy, I am obliged to give him a very good mark, which I cant do! (Mother laughs) And he asks me, What should I do? I replied yesterday evening: There is a very simple way out: cancel the exam. Take all the papers, tie them into a bundle, put them away in your cupboard, and pretend it never existed and in future, no more exams! And at the end of the year, when you have to give marks to the students, well, instead of using such an artificial method, you will be obliged to observe attentively, follow the childs inner development, have a deeper contact with him (Mother laughs mockingly), and know if he has really understood or not! Then you will be able to give marks instead of basing yourself on the parrot-like repetition of something they have learned without understanding. And I sent that. So now, theyre in a fix! (Mother laughs) I find it so funny, its very amusing!
   They had to hold a teachers meeting to face up to my answer! (Mother laughs) I upset the whole School!
  --
   You remember, in America a society or university or whatever held a kind of contest to prove life after death,1 and they gave two or three questions to be resolved. And I was asked, Why dont you answer? I said, the Questions are not properly formulated, theyre put by ignorant people, so how can one answer? (I told you that long ago, I think.) Well, its the same thing here. What they ask is ignorant, it isnt properly formulated; its formulated by people who dont understand anything, so how can one answer them!
   ***

0 1967-07-26, #Agenda Vol 08, #The Mother, #Integral Yoga
   For a time I attended a private school: I didnt go to a state school because my mother considered it unfitting for a girl to be in a state school! But I was in a private school, a school of high repute at the time: their teachers were really capable people. The geography teacher, a man of renown, had written books, his books on geography were well-known. He was a fine man. So then, we were doing geography (I enjoyed maps more fully because it all had to be drawn) and one day, the teacher looked at me (he was an intelligent man), he looked at me and asked, Why are towns, the big cities, settled on rivers? I saw the students bewildered look, they were saying to themselves, Lucky the Question wasnt put to me! I replied, But its very simple! Its because rivers are a natural means of communication. (Mother laughs) He too was taken aback! Thats how it was, all my studies were like that, I enjoyed myself all the timeenjoyed myself thoroughly, it was great fun!
   The teacher of literature He was an old fellow full of all the most conventional ideas imaginable. What a bore he was, oh! So all the students sat there, their noses to the grindstone. He would give subjects for essaysdo you know The Path of Later On and the Road of Tomorrow? I wrote it when I was twelve, it was my homework on his question! He had given a proverb (now I forget the words) and expected to be told all the sensible things! I told my story, that little story, it was written at the age of twelve. Afterwards he would eye me with misgivings! (Laughing) He expected me to make a scene. Oh, but I was a good girl!

0 1967-07-29, #Agenda Vol 08, #The Mother, #Integral Yoga
   Afterwards I had to be busy with other things, but its there. And the Question was, Why? Why isnt there in this brain the capacity to perceive and transcribe things as he had it?
   And so the conclusion. Ive always heard it said (I dont know if its true) that men think in a certain way and women in another. On an external level, the difference is not visible, but the attitude the mental attitudeis perhaps different. The mental attitude on the Prakriti side is always action, always action; the mental attitude on the Purusha3 side is conception: conception, overall vision, and also observation, as though it observed what the Prakriti had done and saw how it was done. Now I understand that. Thats how it is. Naturally, no man (here on earth) is exclusively masculine and no woman is exclusively feminine, because it has all been mixed together again and again. Similarly, I dont think any one race is absolutely pure: all that is over, its been mingled together (it is another way to re-create Oneness). But there have been TENDENCIES; Its like that note about Israelites and Muslims, its just a manner of speaking; if I were told, This is what you said, I would reply, Yes, I said that, but I can also say something else and many other things! Its a way of selecting certain things and bringing them to the fore with an action in view (its always with an action in view). But for the moment, everything is like that, everywhere mixed and mingled together with a view to general unificationno one nationality is pure and separate from the others, that no longer exists. But to a certain vision, each thing has its essential role, its raison dtre, its place in universal history. Its like that very strong impression that the Chinese are lunar, that when the moon grew cold, some beings managed to come to the earth, and those beings are at the origin of the Chinese nation; but now there only remains a tracea trace which is the memory of that distinctiveness. And its everywhere the same thing: if you look at the individuals of every nation, you find in every nation that everything is there, but with the memory the memory of a specificness which has been its raison dtre in the great terrestrial unfolding.

0 1967-10-04, #Agenda Vol 08, #The Mother, #Integral Yoga
   I dont feel this man is an intellectual, thats not the difficulty. But how to free them from the hold? Thats the Question.
   Yes, it is. Thats what I felt when I saw him: that thing which was there over him. Its a sort of thing common to all those people.
  --
   And to think that It has happened not once or twice but hundreds of times that people who loved someone (they loved their father or brother, or their mother), as soon as that person is dead, if they see him in a dream or vision, they get terribly frightened and want to chase him away! Why? If I ask them why, its such a spontaneous movement in them that they cant answer me. They cant, they find it so natural that they are surprised I should ask the Question.
   Thats what I said to T. (I dont think she understood), I told her that there isnt so much difference between what men call life and what they call death; the difference is very small, and grows still smaller when you go into the problem in depth and in all the details. One always make a clean cut between the twoits quite stupid: some living are already half dead, and many dead are VERY alive.

0 1967-11-22, #Agenda Vol 08, #The Mother, #Integral Yoga
   But I do! Thats why I asked you the Question. I am not doubting anything. I asked you how its done, thats what I dont see. For instance, I shave every morning. Well, in the morning you are dazed, tired, the mind doesnt work, the vital doesnt work.
   Yes, its an excellent opportunity.

0 1968-01-03, #Agenda Vol 09, #The Mother, #Integral Yoga
   And I come with my work unfinished! The work remains to be done (Mother points to a bundle of letters) Now the nights begin at 11 P.M., no more lunch, of course rest is out of the Question, and no more exercises, so And people and people and more people at least a quarter of whom go back unsatisfied, without my having seen them, because I dont have the time.
   I think its because my whole life long, until the age of about forty, I was perhaps the most punctual person in the world: I was always right on the dotmaybe there was something proud which has got a good knock!

0 1968-02-17, #Agenda Vol 09, #The Mother, #Integral Yoga
   I dont find it interesting AT ALL. But isnt it dangerous? Thats the Question.
   It means, at any rate, giving a false idea of Auroville. It opens the door to all kinds of ambiguities.

0 1968-06-15, #Agenda Vol 09, #The Mother, #Integral Yoga
   But Id like to know (I am beginning to be interested in the problem, I am looking at it): will this residue (Mother breaks off). But the Question isnt like that, its a question of TIME. With time (Sri Aurobindo said three hundred years), with time EVERYTHING would get to change. But there is the wave of habits, and the easy solution which consists in quite simply taking this (Mother points to her own body as to an old garment) and throwing it away: Off with you, I no longer want you! Its disgusting. Because it can no longer get along fast enough, one takes it and says, Off with you! Go away, I no longer want you, go to decomposition. Its disgusting.
   And I FEEL the atmosphere. There is the whole collective thought, people writing to me, I hope youll still live for a long time! (Mother laughs) And all the usual nonsense. You know, they are so full of idiotic goodwill. It makes a difficult environment.

0 1968-06-29, #Agenda Vol 09, #The Mother, #Integral Yoga
   Thats what we might call the individual work. Only, to what extent can this transformation be integral? Thats the Question. Ive said its a much accelerated work, obviously, but in spite of that, you feel the amount of experiences necessary for the transformation is so tremendous that the limits of a lifetime are too short. But then Ive already told you several times that this aggregate has not an impression, but a very clear perception that a certain disequilibrium or disorder (which may apparently be very slight, a mere nothing) is enough to cause dissolution. It feels that the slightest thing is enough, and that only the higher Will to keep it together is preventing things from reaching that stage. Like that. It depends on That. I lived the first thirty years of my life (nearly thirty, twenty-five to thirty) with the sensation that NOTHING could bring about dissolution; that if disorder came, order would quite naturally be restored to allow the body to go on. Very strong, it was very strong. Then there was a period when there was nothing, neither on one side nor on the other; and then, slowly, slowly, there has now come the perception that the LEAST thing is enough, and that its only the SUPREME Will (not even higher: the supreme Will) that is preventing dissolution. It exclusively depends on That.
   And as you say, this presence is maintained to the extent its useful and indispensable for a certain aspect of the work. And in that case, theres no question of a long or short time, of when, how, what and all that Its as You will. Constantly, in every cell, every activity, every moment: What You will, Lord. All the time. Like that. No question. Only, there is an observation, a very clear perception of the fact that this supreme Will is what enables things to carry on as they do.

0 1968-07-10, #Agenda Vol 09, #The Mother, #Integral Yoga
   I had made a reply to T.F.s pupils on the Question, What is death? (They had written to me and I had replied.) But then, they didnt understand anything. And here are their new questions:
   (Mother holds out a letter to Satprem)

0 1968-07-20, #Agenda Vol 09, #The Mother, #Integral Yoga
   There remains the Question of Msgr. R., who wrote to you I read you his letter last time.
   Is he asking for a reply?

0 1968-08-07, #Agenda Vol 09, #The Mother, #Integral Yoga
   Poignantly, Mother was answering the Question in the surrounding atmosphere.
   ???

0 1968-08-28, #Agenda Vol 09, #The Mother, #Integral Yoga
   It was the physical asking questions. I dont know, probably through the contact with A.s atmosphere,2 this body became interested to know how it was all formed. A. was here and I knew he could answer, so I asked him the Questions.
   Do we know how Matter was formed?

0 1968-10-26, #Agenda Vol 09, #The Mother, #Integral Yoga
   But the power to relieve (not to heal: the power to relieve), far from having diminished, has increased. When I am told that someone is ill, at least ninety-nine times in a hundred, I have already EXPERIENCED the thing, and what I am told makes me say, Ah, its so and so. I have already experienced it as being part of my physical being (gesture in the distance), an immense physical being, you know, immense and without precise form. And its this precision and this division that are (what should I say?) are they the obstacle or the cause (probably both) that prevent the Harmony from being established? Its because we REALLY are separate. But then, can you conceive how a world thats not really separate would be? Because, you understand, the Question is serious: if for the world to exist as it is, it has to be really separate, and if being really separate is the cause of all misery, then And yet, in another way (I dont know how), in another way I know (its not I who knows: theres no I there), I know, I KNOW (its the great I who knows) that the desertion, the disappearance of this world is NOT the solution. But what is it?.
   This is the only world where division is no longer the result of a state of consciousness, but a FACT. So? Everywhere else, its the result of a state of consciousness: if the consciousness changes, the state changesnot here. Its the only world: here. And yet it [division] is a falsehood.

0 1968-11-09, #Agenda Vol 09, #The Mother, #Integral Yoga
   At first, because I hadnt seen her [after her death], I thought it was her old Buddhism and she had gone into some Nirvana. But then, her thought constantly coming like this: And what happens when one leaves ones body? Thats the strange thing. And its SHE whos putting the Question. Its that thought.
   Yes, that very thought came to me very strongly too.

0 1968-12-21, #Agenda Vol 09, #The Mother, #Integral Yoga
   Someone (not me) has asked a question. It seems its typical of the Questions people ask after reading your Notes. Would you like to know?
   It must again be something
  --
   So there remains the Question (this is something ahead, its probably coming): how is the experience to express itself materially? For the body itself, its perfectly obvious: for, say, an hour, or two, or three, it suffered a lot, very miserable (not a moral suffering: a wholly physical suffering), then all of a sudden, brrff! all gone. The body has apparently remained the same (Mother looks at her hands), in its appearance, but instead of an inner disorder that makes it suffer, everything is fine, and theres a great peace, a great tranquillityeverything is fine. But thats for ONE bodyhow does that act on others? Its beginning to perceive the possibility in other consciousnesses. On the moral level (that is to say, the level of attitudes, character, reactions), its very visible; even sometimes on the physical level: something suddenly disappearsas we had the experience when Sri Aurobindo would remove a pain (Mother shows a hand of the subtle physical coming and taking away the pain), we would wonder Ah! Gone, vanished, like that. But its not constant, not general, its only to show it can be like that through the fact that it happens in one case or anotherto show that things CAN be like that.
   We might put it this way: the body has the sense of being shut inside somethingshut in, yesshut as if inside a box, but it can see through; it sees and can also have an action (though limited) THROUGH something thats still there and which must disappear. That something gives a sense of imprisonment. How is it to disappear? That I dont know yet.

0 1968-12-25, #Agenda Vol 09, #The Mother, #Integral Yoga
   Finally theres a letter from P.L. My stay in Spain was prolonged more than I had thought. Tell Sweet Mother that I am continuing my struggle and my effort, that she follows me everywhere and her protection is my support. I will tell you about my experience. I went to spend a weekend by the sea, where I have a very pretty tiny apartment. There I meditate and go through all the teachings of Mother again by immersing myself in The Life Divine and the Questions and Answers. I lighted an incense stick. Suddenly my whole body broke into a profuse sweat, and an atrocious struggle began. If I could use religious terms from before my Ashramite experiences, I would say that all of St. Anthonys temptations fell on me to destroy and shatter me spiritually. First, a disarray, a very deep distress of helplessness: What use is my life? What am I doing? Why do I live? My efforts are useless. Then there was the attraction of woman, which came to ridicule my continence. Everything was called into question: whys and more whys made my head burst. After that came the invasion of power: Why did you renounce the hope of becoming a bishop? Glory would have come to you. Then the desire for money. Everything in a macabre and at the same time attractive carrousel. Finally, total solitude abandoned by all, all having gone away: my friends, my connections in the Vatican, my family, all of you. How much time went by? I do not know. Nevertheless I think I heard a very small voice (but I was so weak that I cannot say if it was true) telling me, Do not weep, I am with you. If I am with you, others are superfluous, and if you are without me, others wont be able to help you. I remained in a void the whole night passed. In the morning, the sunshine, everything was so beautiful! When I returned to the Rome house, I was told I was transformed! So there.
   I did say that to him [I am with you].

0 1969-01-04, #Agenda Vol 10, #The Mother, #Integral Yoga
   (Soon afterwards, Mother turns to the Question of Sri Aurobindos centenary, in 1972.)
   Theyre preparing here a publication in Hindi, Bengali, Gujarati, and two other languages I forget, to which they intend to add Tamil and Telugu, of all the works of Sri Aurobindo. Its a tremendous task.

0 1969-02-01, #Agenda Vol 10, #The Mother, #Integral Yoga
   Second question: If the sense of I-ness has identified more with the mind in life, is it the same sense of I-ness that has all the experiences after death, that is to say, which retains at the same time the memories of its life? I ask the Question with regard to the mind, since after death it remains formed a little longer than the other parts do.
   Thats not true. Its not true that the mind lasts longer.

0 1969-02-08, #Agenda Vol 10, #The Mother, #Integral Yoga
   This is the Synthesis, then the Questions and Answers: this very long talk [on illness].
   In this connection, yesterday R. [Aurovilles architect] asked me questions so as to be able to answer people; he asked me if it was necessary to have organization and so on. And then it came, but in such an imperative manner; I replied that organization was discipline in action, and that to live, discipline is quite indispensable. I said that the bodys whole functioning is a discipline, and if there is a part that no longer wants to follow the disciplineout of revolt or incapacity or for any reasonif it stops following the discipline, you fall ill.

0 1969-02-15, #Agenda Vol 10, #The Mother, #Integral Yoga
   The cells themselves were saying their effort to be transformed, and there was a Calm. (How can I explain this?) The body was saying its aspiration and will to prepare itself, and, not asking but striving to be what it should be; all that always with this question (its not the body that asks it, its the environment, those around the world, as if the world were asking the Question): Will it continue, or will it have to dissolve? The body is like this (gesture of abandon, hands open upward), it says, What You will, Lord. But then, it knows the Question is decided, and One doesnt want to tell itit accepts. It doesnt lose patience, it accepts, it says, Very well, it will be as You will. But That which knows and That which doesnt answer is something that cant be expressed. It is yes, I think the only word that can describe the sensation it gives is an Absolutean Absolute. Absolute. Thats the sensation: of being in the presence of the Absolute. The Absolute: absolute Knowledge, absolute Will, absolute Power Nothing, nothing can resist. And then this Absolute (theres this sensation, concrete) is so merciful! But if we compare it with all that we regard as goodness, mercy ugh! thats nothing at all. Its THE Mercy with the absolute power and its not Wisdom, not Knowledge, its It has nothing to do with our process. And That is everywhere, its everywhere. Its the bodys experience. And to That it has given itself entirely, totally, without asking anythinganything. A single aspiration (same gesture, hands open upward), To be capable of being That, what That wills, of serving Thatnot even serving, of BEING That.
   But that state, which lasted for several hours never had this body, in the ninety-one years its been on earth, felt such happiness: freedom, absolute power, and no limits (gesture here and there and everywhere), no limits, no impossibilities, nothing. It was all other bodies were itself. There was no difference, it was only a play of the consciousness (gesture like a great Rhythm) moving about.

0 1969-03-19, #Agenda Vol 10, #The Mother, #Integral Yoga
   There had always been a question mark. We can conceive that in the supermind, procreation will be unnecessary, because life on earth will last at will, so it wont be necessary to have oneself replaced because one is going away But what about the intermediary? There often was the Question of the intermediary [between man and the supramental being]: How is it going to take place, how? The old animal way (Mother shakes her head), although Y. is in favor of its continuation! But then, the other day, mon petit, for several hours, there was a whole lived scene (lived in imagination, of course) but its only a partial solution to the problem. Its incomplete. This question had been asked: All this work of transformation of the cells, of consciousness in the cells, with the ordinary way [of dying], wont it be wasted since the body is going to disintegrate? Then there came in a very precise, almost concrete manner: there is a way, which is, before dying, to prepare within oneself a body with all the transformed, illumined, conscious cells, to collect them together and form a body with the maximum number of conscious cells; then, when the work is over, the full consciousness enters it and the other body can dissolve, it no longer matters.
   But it was it was really amusing! And the objections of age, possibility, capacity, no longer existed. If this intermediary method is considered useful (I mean, practical), the possibility is there; this Consciousness was showing the body that the possibility is there. Foroh, for hours and hoursit insisted, it didnt want to go! It insisted until the body had completely understood. And there is no need of a material intervention: it can be done (thats known, there have been fully recognized cases), the physical intervention wasnt necessary, it was replaced by an intervention in the subtle physical, which was sufficient. All that in every detail, with every explanation and everything. Then, when it was thoroughly done, it was over, the chapter was closed. But it was really unexpected, I had never thought of such a thing! And the way it was presented! It was so concrete and so simpleso simple, so concrete and all objections were resolved.

0 1969-04-16, #Agenda Vol 10, #The Mother, #Integral Yoga
   (Mother has not heard the Question)
   Its an open door. They must step through the door and go into the future (gesture of piercing above), towards what has not yet manifested.

0 1969-04-23, #Agenda Vol 10, #The Mother, #Integral Yoga
   Well, there you are. So its all right. In a way, its all right. I feel its still Lets see, let me try to mentalize a bit: the impression is as if the supreme Consciousness had undertaken the work of transformation of the body and were doing it thoroughly, but also without hesitation, without compromise or anything of the sort, and the Question is whether the body will hold out. Thats how it is. The body knows itit knows and doesnt have a shadow of fear, I must sayits all the same to it: What You want will be fine. At times it feels a little suffering for one thing or another, a little friction (a pain here or there some pains arent too pleasant), and at such times it always says (Mother opens her hands): As You will, Lord. And within a few minutes at the most, the thing calms down. But it has stopped wondering whether or not it will last, whether or not it will succeedall that is over, gone: Its as You will, as You will. It uses those words because we can use only one language, which is quite incapable of expressing things; we dont know anything else, so we use that language. When it says, As You will, theres this movement of (gesture of dilation and expansion) what should I call it? Its like an easing in all the cellsthey ease up. They ease up in the supreme Light, in the supreme Consciousness, like that. Then you feel the form is about to disappear, but (Mother looks at the skin of her hands) it must be the consciousness contained in the cells [that spreads about]; I dont think its the substance, because (Mother looks at the skin of her hands) so far it has remained as it is! But that [easing] stays there for a rather long time.
   But there are no words to express that, because I think (I dont know whether some people felt it, but if they did, they didnt know what it was because they didnt express it), I think its new. Its new for the body. Its new. A sort of as if one were tense, and the tension were easing, easing up (same gesture of expansion and diffusion). Yes, its quite like that, as when one is tense, like someone full of tension, and it eases up. Now its like that for all the cells.

0 1969-05-03, #Agenda Vol 10, #The Mother, #Integral Yoga
   (Mother opens her eyes wide) I never even asked myself the Question! I took it for granted.
   But I cant make out the difference: for me theres always the force, so I cant tell the difference between forces.

0 1969-05-31, #Agenda Vol 10, #The Mother, #Integral Yoga
   But how can That, that immensity, become this? I dont know. the Question is, How did That become this? Thats how it came: How could That, the Wonder, become thisthis hideous, monstrous thing?
   But the process to change this back into That is what I dont know The process is abdication (what word should we use?), self-giving (thats not it). But the body felt everything, everything to be so horrible. There was a very, very difficult day.2 And curiously, I knew at that time that it was the exact repetition of the experience Buddha Siddhartha had, and that it was IN this experience that he said, There is only one way out: Nirvana. And at the SAME TIME, I had the true state of consciousness: his solution and the true one. That was really interesting. How the Buddhistic solution is only ONE step taken on the pathone step. And BEYOND that (not on another path, but BEYOND that) is where the true solution lies. It was a decisive experience.
  --
   But the body had a few very difficult hours. And to it, thats always indifferent, it says, All right, its fully ready for dissolution or There was no question of that; there was no question of that, the Question was to know how to receive the Cure. And what is the Cure like?Inexpressible with our means.
   But its not that its veiled or hidden or anything: its HERE. Why? What in the whole deprives you of the power to live THAT? I dont know. Its here, HERE! All the rest, including death and everything, really becomes a falsehood, that is to say, something that does not exist.

0 1969-06-28, #Agenda Vol 10, #The Mother, #Integral Yoga
   Its magnificent, mon petit, you know, its inspired. Theres only the Question of that single word. For such a long time Ive been there, racking my brains to find a word!
   ONE, with a capital O, when its written, its fine, but when its heard

0 1969-07-26, #Agenda Vol 10, #The Mother, #Integral Yoga
   Ah, thats the Question.
   Why?

0 1969-07-30, #Agenda Vol 10, #The Mother, #Integral Yoga
   Among the Questions, there was also this one: "What should be the goal of our life?" Mother's answer: "Materially speaking, to be shrewd. Spiritually speaking, to be sincere." (!)
   Four years later, at the end of 1973, when Mother left her body, the French publisher Robert Laffont will take this book for publication.

0 1969-08-30, #Agenda Vol 10, #The Mother, #Integral Yoga
   And I remember Its interesting because while I was in that state, I remembered the Question youd asked me about Pavitra, whether the principle of individuality persists; so something in me said to you, Now you see, its like this! (Mother laughs) I remembered your question, I said, Its like this, there is NO MORE separation, but but this marvel of complexity remains the marvel of a complexity. And the impression is that everything, but everything that is has its own place, but when its in its place, then its perfectly harmonious.
   Oh, it was it was a real revelation.

0 1969-09-20, #Agenda Vol 10, #The Mother, #Integral Yoga
   Theres the Bulletin: the Questions and Answers.
   Is it worth publishing?
  --
   (Then in the same Talk, a child asks Mother the difference between what she calls the Divine and what people call God. Mother puts off the Question until later.)
   Did I reply?

0 1969-09-27, #Agenda Vol 10, #The Mother, #Integral Yoga
   (A.R.:) Exactly, I fully agree with Mother. But the problem remains in spite of this explanation. the Question mark subsists, because, of course, Ive had numerous opportunities to experiment with itits something I frequently realize and yet the results are different, I mean that one doesnt get the result one might have hoped for, which seems (I say, seems) really normal in the circumstances.
   (Satprem to A.R.:) You mean, when you want to cure someone?

0 1969-10-01, #Agenda Vol 10, #The Mother, #Integral Yoga
   Thats only incidental, because the true reason for his coming to India is really the Questions he asked you the other day.
   Yes As for me, I think he can be cured quickly. I dont know the condition of his hernia, it depends (some are bad), but if its an ordinary one, it can be cured quickly.1

0 1969-12-17, #Agenda Vol 10, #The Mother, #Integral Yoga
   Those things come in an imperative way I dont try, I dont call. Even, after I read the Questions, I said to myself, Oh, Im not going to answer thisand poff!
   ***

0 1969-12-31, #Agenda Vol 10, #The Mother, #Integral Yoga
   They need I see that, Ive received letters again, to which I reply (Mother vainly looks for other papers near her) It comes every day. And Sri Aurobindo wrote wonderful things on the Question. Very recently (yesterday or the day before), I answered a question about an aphorism of Sri Aurobindos in which he said that atheism was NECESSARY because of religions and all their misdeeds.2 I was asked a question and I answered that also.
   People are still very small.

0 1970-01-17, #Agenda Vol 11, #The Mother, #Integral Yoga
   So when one reaches the top of the stem, there are a number of staircases in every direction, so that one can emerge into the temple on any side. The center is absolutely bare, and all around is a sort of footbridge where one emerges from the depths: thats where all those staircases end. And everything bare. There will just be that big carpet bordered from corner to corner by kinds of footbridges. It will appear to be hanging. All white and smooth. Then there was the Question of the twelve columns: Paolo said he felt the twelve columns were still an ancient symbol that wouldnt go very well with the shell, and instead, he suggested to have symbolically twelve supports, twelve bases of columns that would act as backrests.
   Image 4
  --
   the Question was in fact that it should be a perfect circle.
   If its a perfect circle, then the height should be half the distance between the walls.

0 1970-02-18, #Agenda Vol 11, #The Mother, #Integral Yoga
   Ayudh puja or "festival of arms." On a similar occasion, when Mother was seriously attacked, Sri Aurobindo had to write the disciples a letter in which he said, "The Mother has had a very severe attack and she must absolutely husb and her forces.... It is quite out of the Question for her to begin seeing everybody and receiving thema single morning of that kind of thing would exhaust her altogether. You must remember that for her a physical contact of this kind with others is not a mere social or domestic meeting with a few superficial movements which make no great difference one way or the other. It means for her an interchange, a pouring out of her forces and a receiving of things good, bad and mixed from them which often involves a great labour of adjustment and elimination and in many cases, though not in all, a severe strain on the body."
   (November 12, 1931, Cent. Ed., 25.315)

0 1970-02-21, #Agenda Vol 11, #The Mother, #Integral Yoga
   Its a bit difficult to definewords diminish a lot. It resembles what we call peace, but its luminous, with such an impression of (whats the word?) ease, well-being something Its not turned this way (gesture to oneself), its turned that way (gesture outward), and thats what makes it so hard to explain. Its not in the body, in itself, that it finds its well-being, its a well-being (gesture in every direction), a sort of radiating well-being, and so yes, something resembling a certitude theres no more anxiety is quite out of the Question (question is quite out of the Question!), but it is its more what we call positively well-being and certitude. Something inexpressible. Its so vast (in the body, thats the point), so vast Really it was like an offering for today.
   The whole day yesterday, the attack was very strong, as if to see whether the body would bear up. But it kept its trust and calm certitude (that it had the whole day long), and then it became something that was it, but Its hard to explain.

0 1970-03-25, #Agenda Vol 11, #The Mother, #Integral Yoga
   But all possibilities are there! Its only the Question of Matter having to adapt to the infiltration of another force.
   Yes.
  --
   Thats the Question.
   If the Spirit wants, it can. If the Spirit sees the time has come, it can. Theres no reason why not.

0 1970-04-04, #Agenda Vol 11, #The Mother, #Integral Yoga
   But how? Thats the Questionhow?
   By using the material body as a support.

0 1970-04-08, #Agenda Vol 11, #The Mother, #Integral Yoga
   Its especially, especially the Question of eating, because for an extremely long time (many years) there has been no interest in food, none at all. Its taken only its taken with a certain knowledge of what is needed, but thats all. Well, now, its almost difficult to swallow. Especially that: very difficult to swallow.
   (Mother goes into a long contemplation)

0 1970-05-09, #Agenda Vol 11, #The Mother, #Integral Yoga
   You know, ordinary sightgone; ordinary hearinggone; capacity to work (Mother makes a gesture of writing)gone. And it can ONLY come back in the true way, when But Ive had the proof that EVERYTHING can come back WONDERFULLY. the Question is
   I have understood, the body has understoodit has understood, it has had the experience. What will come next? Well see.

0 1970-05-20, #Agenda Vol 11, #The Mother, #Integral Yoga
   But the substance, thats the Question: how to [change it]?
   Ah! That even the body doesnt [know]. I tell you, thats how it is: now and then, once, twice, three times a day at the most, or once at night: a few seconds (Mother opens her eyes in wonder), and then, poff! its gone.

0 1970-07-11, #Agenda Vol 11, #The Mother, #Integral Yoga
   It seems that a Tamil yogi [Swami Ramalingam] of this region, who lived around 1850, had experiences, which he described in a poem and appear rather connected. Experiences of the transformation of the skeleton, bones, etc. Its a Tamilian who sent me this letter, asking me to put the Question to you.
   All right.

0 1970-07-22, #Agenda Vol 11, #The Mother, #Integral Yoga
   I have something about this Tamil Swami who had that experience of the bodys transformation. You remember this Swami Ramalingam who had that vision of the Grace-Light? You made a few remarks, part of which I passed on to the person who had asked the Question. And Ive raised a storm.
   Oh, why?

0 1970-08-05, #Agenda Vol 11, #The Mother, #Integral Yoga
   What speaks, what observes is a center of consciousness thats here (gesture above), but naturally its not localized: its to communicate with the mouth and senses. Its here (same gesture above). But it doesnt have the character of a personality. You understand, if someone asks me, How do you see this?, it takes me a moment to understand the Question. I dont get a sense of someone seeing.
   Certain experiences make me think that this sense of personal limitation isnt necessary to physical existenceits a thing we have to learn, but its not necessary. The impression had always been there that a body defined as making up separate individualities is necessaryits not. One can live physically without that, the body can live without that. Spontaneously, that is to say, left to its old habits and ways of being, its very difficult, it results in an internal organiz