Arising Quotes

If the world were merely seductive, that would be easy. If it were merely challenging, that would be no problem. But I arise in the morning torn between a desire to improve the world and a desire to enjoy the world. This makes it hard to plan the day.

I arise in the morning torn between a desire to improve (or save) the world and a desire to enjoy (or savor) the world. This makes it hard to plan the day.

When you arise in the morning think of what a privilege it is to be alive, to think, to enjoy, to love ...

Whatever you do, you need courage. Whatever course you decide upon, there is always someone to tell you that you are wrong. There are always difficulties arising that tempt you to believe your critics are right. To map out a course of action and follow it to an end requires some of the same courage that a soldier needs. Peace has its victories, but it takes brave men and women to win them.

I love the silent hour of night, For blissful dreams may then arise, Revealing to my charmed sight What may not bless my waking eyes.

Your strength is just an accident arising from the weakness of others.

Awake, arise or be for ever fall’n.

When you arise in the morning, think of what a precious privilege it is to be alive—to breathe, to think, to enjoy, to love—then make that day count!

... there is no shame in not knowing. The problem arises when irrational thought and attendant behavior fill the vacuum left by ignorance.

Pleasure is always derived from something outside you, whereas joy arises from within.

When trouble arises and things look bad, there is always one individual who perceives a solution and is willing to take command. Very often, that individual is crazy.

Dogs feel very strongly that they should always go with you in the car, in case the need should arise for them to bark violently at nothing right in your ear.

When obstacles arise, you change your direction to reach your goal; you do not change your decision to get there.

I don't like it, but my hands are tied. I just want you to know this: if I ever get the chance to betray you, I will. If the opportunity arises to pay you back, I'll take it. You'll never be able to trust me.

What has mood to do with it? You fight when the necessity arises—no matter the mood! Mood's a thing for cattle or making love or playing the baliset. It's not for fighting.

I am not concerned that you have fallen -- I am concerned that you arise.

Beauty is the purest feeling of the soul. Beauty arises when soul is satisfied.

All the things that truly matter, beauty, love, creativity, joy and inner peace arise from beyond the mind.

I don't think necessity is the mother of invention. Invention . . . arises directly from idleness, possibly also from laziness. To save oneself trouble.

Do you have the patience to wait Till your mud settles and the water is clear? Can you remain unmoving Till the right action arises by itself?

Hope and fear are both phantoms that arise from thinking of the self. When we don't see the self as self, what do we have to fear?

To recognize one's own insanity is, of course, the arising of sanity, the beginning of healing and transcendence.

But aren't many gardens beautiful because they are imperfect?...aren't the strange, new flowers that arise by mistake or misadventure as pleasing as the well-tended and planned?

Only where there is disillusionment and depression and sorrow does happiness arise; without the despair of loss, there is no hope.

Everyone is a potential murderer-in everyone there arises from time to time the wish to kill-though not the will to kill.

Arise, awake, stop not till the goal is reached.

Arise, arise, Riders of Théoden! Fell deeds awake, fire and slaughter! spear shall be shaken, shield be splintered, a sword-day, a red day, ere the sun rises! Ride now, ride now! Ride to Gondor!

Fear is pain arising from the anticipation of evil.

The happiness which comes from long practice, which leads to the end of suffering, which at first is like poison, but at last like nectar - this kind of happiness arises from the serenity of one's own mind.

Experience has shown, and a true philosophy will always show, that a vast, perhaps the larger, portion of truth arises from the seemingly irrelevant.

Her pleasure in the walk must arise from the exercise and the day, from the view of the last smiles of the year upon the tawny leaves and withered hedges, and from repeating to herself some few of the thousand poetical descriptions extant of autumn--that season of peculiar and inexhaustible influence on the mind of taste and tenderness--that season which has drawn from every poet worthy of being read some attempt at description, or some lines of feeling.

Whatever course you decide upon there is always someone to tell you that you are wrong. There are always difficulties arising which tempt you to believe that your critics are right. To map out a course of action and follow it to an end requires....courage.

Bad writing is more than a matter of shit syntax and faulty observation; bad writing usually arises from a stubborn refusal to tell stories about what people actually do― to face the fact, let us say, that murderers sometimes help old ladies cross the street.

The artist, and particularly the poet, is always an anarchist in the best sense of the word. He must heed only the call that arises within him from three strong voices: the voice of death, with all its foreboding, the voice of love and the voice of art.

What disturbs and depresses young people is the hunt for happiness on the firm assumption that it must be met with in life. From this arises constantly deluded hope and so also dissatisfaction. Deceptive images of a vague happiness hover before us in our dreams, and we search in vain for their original. Much would have been gained if, through timely advice and instruction, young people could have had eradicated from their minds the erroneous notion that the world has a great deal to offer them.

Almost all absurdity of conduct arises from the imitation of those whom we cannot resemble.

Because philosophy arises from awe, a philosopher is bound in his way to be a lover of myths and poetic fables. Poets and philosophers are alike in being big with wonder.

I will sleep no more but arise, You oceans that have been calm within me! how I feel you, fathomless, stirring, preparing unprecedented waves and storms.

Our stresses, anxieties, pains, and problems arise because we do not see the world, others, or even ourselves as worthy of love. (9)

Success is not a random act. It arises out of a predictable and powerful set of circumstances and opportunities.

You must read, you must persevere, you must sit up nights, you must inquire, and exert the utmost power of your mind. If one way does not lead to the desired meaning, take another; if obstacles arise, then still another; until, if your strength holds out, you will find that clear which at first looked dark.

You make some big grandoise decision about what you need to do, or who you need to be, and then circumstances arise that immediately reveal to you how little you understood about yourself.

Never give up because, if an opportunity arises, you have to be ready to take it.

When the two people who thus discover that they are on the same secret road are of different sexes, the friendship which arises between them will very easily pass – may pass in the first half hour – into erotic love. Indeed, unless they are physically repulsive to each other or unless one or both already loves elsewhere, it is almost certain to do so sooner or later. And conversely, erotic love may lead to Friendship between the lovers. But this, so far from obliterating the distinction between the two loves, puts it in a clearer light. If one who was first, in the deep and full sense, your Friend, is then gradually or suddenly revealed as also your lover you will certainly not want to share the Beloved’s erotic love with any third. But you will have no jealousy at all about sharing the Friendship. Nothing so enriches an erotic love as the discovery that the Beloved can deeply, truly and spontaneously enter into Friendship with the Friends you already had; to feel that not only are we two united by erotic love but we three or four or five are all travelers on the same quest, have all a common vision.

You are what you think. All that you are arises from your thoughts. With your thoughts you make your world.

Arise from sleep, old cat, And with great yawns and stretchings... Amble out for love

When you arise in the moring, think of what a precious privelege it is to be alive-- to breathe, to think, to enjoy, to love

Christ with me, Christ before me, Christ behind me, Christ in me, Christ beneath me, Christ above me, Christ on my right, Christ on my left, Christ when I lie down, Christ when I sit down, Christ when I arise, Christ in the heart of every man who thinks of me, Christ in the mouth of everyone who speaks of me, Christ in every eye that sees me, Christ in every ear that hears me.

We thought we were the only thinking beings in the universe, until we met you, but never did we dream that thought could arise from the lonely animals who cannot dream each other's dreams.

When the people of the world all know beauty as beauty, there arises the recognition of ugliness. When they all know the good as good, there arises the recognition of evil.

Pride is pleasure arising from a man's thinking too highly of himself.

He jests at scars that never felt a wound. But soft! What light through yonder window breaks? It is the east, and Juliet is the sun. Arise, fair sun, and kill the envious moon, Who is already sick and pale with grief, That thou, her maid, art far more fair than she. Be not her maid since she is envious. Her vestal livery is but sick and green, And none but fools do wear it. Cast it off! It is my lady. Oh, it is my love. Oh, that she knew she were! She speaks, yet she says nothing. What of that? Her eye discourses. I will answer it.— I am too bold. 'Tis not to me she speaks. Two of the fairest stars in all the heaven, Having some business, do entreat her eyes To twinkle in their spheres till they return. What if her eyes were there, they in her head? The brightness of her cheek would shame those stars As daylight doth a lamp. Her eye in heaven Would through the airy region stream so bright That birds would sing and think it were not night. See how she leans her cheek upon her hand. Oh, that I were a glove upon that hand That I might touch that cheek!

When the Sun of compassion arises darkness evaporates and the singing birds come from nowhere.

Today is a new day and it brings with it a new set of opportunities for me to act on. I am attentive to the opportunities and I seize them as they arise. I have full confidence in myself and my abilities. I can do all things that I commit myself to. No obstacle is too big or too difficult for me to handle because what lies inside me is greater than what lies ahead of me. I am committed to improving myself and I am getting better daily. I am not held back by regret or mistakes from the past. I am moving forward daily. Absolutely nothing is impossible for me.

Every sunrise is an invitation for us to arise and brighten someone's day.

The greatest fear in the world is of the opinions of others. And the moment you are unafraid of the crowd you are no longer a sheep, you become a lion. A great roar arises in your heart, the roar of freedom.

The thoughts of all men arise from the darkness. If you are the movement of your soul, and the cause of that movement precedes you, then how could you ever call your thoughts your own? How could you be anything other than a slave to the darkness that comes before?

Whether our action is wholesome or unwholesome depends on whether that action or deed arises from a disciplined or undisciplined state of mind. It is felt that a disciplined mind leads to happiness and an undisciplined mind leads to suffering, and in fact it is said that bringing about discipline within one's mind is the essence of the Buddha's teaching.

There is a dead spot in the night, that coldest, blackest time when the world has forgotten evening and dawn is not yet a promise. A time when it is far too early to arise, but so late that going to bed makes small sense.

When we feel lost in time, with only shadows of the past living in our mind; when the moment, which “was", no longer "is” and when only silence remains, loads of questions arise. We can cry a river or we may wonder: “What went wrong?

The yearning to know what cannot be known, to comprehend the incomprehensible, to touch and taste the unapproachable, arises from the image of God in the nature of man. Deep calleth unto deep, and though polluted and landlocked by the mighty disaster theologians call the Fall, the soul senses its origin and longs to return to its source.

Friendship arises out of mere Companionship when two or more of the companions discover that they have in common some insight or interest or even taste which the others do not share and which, till that moment, each believed to be his own unique treasure (or burden). The typical expression of opening Friendship would be something like, "What? You too? I thought I was the only one." ... It is when two such persons discover one another, when, whether with immense difficulties and semi-articulate fumblings or with what would seem to us amazing and elliptical speed, they share their vision - it is then that Friendship is born. And instantly they stand together in an immense solitude.

Father, I decree and declare that I will be anxious for nothing. But in everything by prayer and supplication with thanksgiving, I will make my requests known to You. I arise in faith today knowing that You hear and answer prayer. Because I bring my needs to You, I will walk in the peace of God that surpasses understanding, and it will guard my heart and mind. In stillness and quietness I will wait for You, and You will lead me in the way I should go. I seal these declarations in the name of Jesus, amen.

Any time you are with anyone or think of anyone you must say to yourself: I am dying and this person too is dying, attempting the while to experience the truth of the words you are saying. If every one of you agrees to practice this, bitterness will die out, harmony will arise.

The beginning of freedom is the realization that you are not “the thinker.” The moment you start watching the thinker, a higher level of consciousness becomes activated. You then begin to realize that there is a vast realm of intelligence beyond thought, that thought is only a tiny aspect of that intelligence. You also realize that all the things that truly matter – beauty, love, creativity, joy, inner peace – arise from beyond the mind. You begin to awaken.

But today’s society is characterized by achievement orientation, and consequently it adores people who are successful and happy and, in particular, it adores the young. It virtually ignores the value of all those who are otherwise, and in so doing blurs the decisive difference between being valuable in the sense of dignity and being valuable in the sense of usefulness. If one is not cognizant of this difference and holds that an individual’s value stems only from his present usefulness, then, believe me, one owes it only to personal inconsistency not to plead for euthanasia along the lines of Hitler’s program, that is to say, ‘mercy’ killing of all those who have lost their social usefulness, be it because of old age, incurable illness, mental deterioration, or whatever handicap they may suffer. Confounding the dignity of man with mere usefulness arises from conceptual confusion that in turn may be traced back to the contemporary nihilism transmitted on many an academic campus and many an analytical couch.

One of the things I know about writing is this: spend it all, shoot it, play it, lose it, all, right away, every time. Do not hoard what seems good for a later place in the book or for another book; give it, give it all, give it now. The impulse to save something good for a better place later is the signal to spend it now. Something more will arise for later, something better. These things fill from behind, from beneath, like well water. Similarly, the impulse to keep to yourself what you have learned is not only shameful, it is destructive. Anything you do not give freely and abundantly becomes lost to you. You open your safe and find ashes.

As the Government of the United States of America is not, in any sense, founded on the Christian religion,—as it has in itself no character of enmity against the laws, religion, or tranquility, of Mussulmen [Muslims],—and as the said States never entered into any war or act of hostility against any Mahometan [Mohammedan] nation, it is declared by the parties that no pretext arising from religious opinions shall ever produce an interruption of the harmony existing between the two countries. [Adams submitted and signed the Treaty of Tripoli, 1797]

I'm relieved Peeta's alive. I tell myself again that if I get killed, his winnings will benefit my mother and Prim the most. This is what I tell myself to explain the conflicting emotions that arise when I think of Peeta. The gratitude that he game an edge by professing his love for me in the interview. The anger at his superiority on the roof. The dread that we may come face-to-face at any moment in this arena.

The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogmas and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things, natural and spiritual, as a meaningful unity. Buddhism answers this description.

It is no secret. All power is one in source and end, I think. Years and distances, stars and candles, water and wind and wizardry, the craft in a man's hand and the wisdom in a tree's root: they all arise together. My name, and yours, and the true name of the sun, or a spring of water, or an unborn child, all are syllables of the great word that is very slowly spoken by the shining of the stars. There is no other power. No other name.

The great source of both the misery and disorders of human life, seems to arise from over-rating the difference between one permanent situation and another. Avarice over-rates the difference between poverty and riches: ambition, that between a private and a public station: vain-glory, that between obscurity and extensive reputation. The person under the influence of any of those extravagant passions, is not only miserable in his actual situation, but is often disposed to disturb the peace of society, in order to arrive at that which he so foolishly admires. The slightest observation, however, might satisfy him, that, in all the ordinary situations of human life, a well-disposed mind may be equally calm, equally cheerful, and equally contented. Some of those situations may, no doubt, deserve to be preferred to others: but none of them can deserve to be pursued with that passionate ardour which drives us to violate the rules either of prudence or of justice; or to corrupt the future tranquillity of our minds, either by shame from the remembrance of our own folly, or by remorse from the horror of our own injustice.

The Lake Isle of Innisfree I will arise and go now, and go to Innisfree, And a small cabin build there, of clay and wattles made; Nine bean-rows will I have there, a hive for the honey-bee, And live alone in the bee-loud glade. And I shall have some peace there, for peace comes dropping slow, Dropping from the veils of the morning to where the cricket sings; There midnight’s all a glimmer, and noon a purple glow, And evening full of the linnet’s wings. I will arise and go now, for always night and day I hear lake water lapping with low sounds by the shore; While I stand on the roadway, or on the pavements grey, I hear it in the deep heart’s core.

According to Buddhism, the root of suffering is neither the feeling of pain nor of sadness nor even of meaninglessness. Rather, the real root of suffering is this never-ending and pointless pursuit of ephemeral feelings, which causes us to be in a constant state of tension, restlessness and dissatisfaction. Due to this pursuit, the mind is never satisfied. Even when experiencing pleasure, it is not content, because it fears this feeling might soon disappear, and craves that this feeling should stay and intensify. People are liberated from suffering not when they experience this or that fleeting pleasure, but rather when they understand the impermanent nature of all their feelings, and stop craving them. This is the aim of Buddhist meditation practices. In meditation, you are supposed to closely observe your mind and body, witness the ceaseless arising and passing of all your feelings, and realise how pointless it is to pursue them. When the pursuit stops, the mind becomes very relaxed, clear and satisfied. All kinds of feelings go on arising and passing – joy, anger, boredom, lust – but once you stop craving particular feelings, you can just accept them for what they are. You live in the present moment instead of fantasising about what might have been. The resulting serenity is so profound that those who spend their lives in the frenzied pursuit of pleasant feelings can hardly imagine it. It is like a man standing for decades on the seashore, embracing certain ‘good’ waves and trying to prevent them from disintegrating, while simultaneously pushing back ‘bad’ waves to prevent them from getting near him. Day in, day out, the man stands on the beach, driving himself crazy with this fruitless exercise. Eventually, he sits down on the sand and just allows the waves to come and go as they please. How peaceful!

How strange that we should ordinarily feel compelled to hide our wounds when we are all wounded! Community requires the ability to expose our wounds and weaknesses to our fellow creatures. It also requires the ability to be affected by the wounds of others... But even more important is the love that arises among us when we share, both ways, our woundedness.

Even a stone, and more easily a flower or a bird, could show you the way back to God, to the Source, to yourself. When you look at it or hold it & let it be without imposing a word of mental label on it, a sense of awe, of wonder, arises within you. Its essence silently communicates itself to you and reflects your own essence back to you.

Every faith in the world is based on fabrication. That is the definition of faith―acceptance of that which we imagine to be true, that which we cannot prove. Every religion describes God through metaphor, allegory, and exaggeration, from the early Egyptians through modern Sunday school. Metaphors are a way to help our minds process the unprocessible. The problems arise when we begin to believe literally in our own metaphors. Should we wave a flag and tell the Buddhists that we have proof the Buddha did not come from a lotus blossom? Or that Jesus was not born of a literal virgin birth? Those who truly understand their faiths understand the stories are metaphorical.

All things are in flux; the flux is subject to a unifying measure or rational principle. This principle (logos, the hidden harmony behind all change) bound opposites together in a unified tension, which is like that of a lyre, where a stable harmonious sound emerges from the tension of the opposing forces that arise from the bow bound together by the string.

A number of years ago, when I was a freshly-appointed instructor, I met, for the first time, a certain eminent historian of science. At the time I could only regard him with tolerant condescension. I was sorry of the man who, it seemed to me, was forced to hover about the edges of science. He was compelled to shiver endlessly in the outskirts, getting only feeble warmth from the distant sun of science- in-progress; while I, just beginning my research, was bathed in the heady liquid heat up at the very center of the glow. In a lifetime of being wrong at many a point, I was never more wrong. It was I, not he, who was wandering in the periphery. It was he, not I, who lived in the blaze. I had fallen victim to the fallacy of the 'growing edge;' the belief that only the very frontier of scientific advance counted; that everything that had been left behind by that advance was faded and dead. But is that true? Because a tree in spring buds and comes greenly into leaf, are those leaves therefore the tree? If the newborn twigs and their leaves were all that existed, they would form a vague halo of green suspended in mid-air, but surely that is not the tree. The leaves, by themselves, are no more than trivial fluttering decoration. It is the trunk and limbs that give the tree its grandeur and the leaves themselves their meaning. There is not a discovery in science, however revolutionary, however sparkling with insight, that does not arise out of what went before. 'If I have seen further than other men,' said Isaac Newton, 'it is because I have stood on the shoulders of giants.

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.

When, in disgrace with fortune and men's eyes, I all alone beweep my outcast state And trouble deaf heaven with my bootless cries And look upon myself and curse my fate, Wishing me like to one more rich in hope, Featured like him, like him with friends possess'd, Desiring this man's art and that man's scope, With what I most enjoy contented least; Yet in these thoughts myself almost despising, Haply I think on thee, and then my state, Like to the lark at break of day arising From sullen earth, sings hymns at heaven's gate; For thy sweet love remember'd such wealth brings That then I scorn to change my state with kings. a

Remember that there are two kinds of beauty: one of the soul and the other of the body. That of the soul displays its radiance in intelligence, in chastity, in good conduct, in generosity, and in good breeding, and all these qualities may exist in an ugly man. And when we focus our attention upon that beauty, not upon the physical, love generally arises with great violence and intensity. I am well aware that I am not handsome, but I also know that I am not deformed, and it is enough for a man of worth not to be a monster for him to be dearly loved, provided he has those spiritual endowments I have spoken of.

It ought to be remembered that there is nothing more difficult to take in hand, more perilous to conduct, or more uncertain in its success, than to take the lead in the introduction of a new order of things. Because the innovator has for enemies all those who have done well under the old conditions, and lukewarm defenders in those who may do well under the new. This coolness arises partly from fear of the opponents, who have the laws on their side, and partly from the incredulity of men, who do not readily believe in new things until they have had a long experience of them.

This coffee falls into your stomach, and straightway there is a general commotion. Ideas begin to move like the battalions of the Grand Army on the battlefield, and the battle takes place. Things remembered arrive at full gallop, ensign to the wind. The light cavalry of comparisons deliver a magnificent deploying charge, the artillery of logic hurry up with their train and ammunition, the shafts of wit start up like sharpshooters. Similes arise, the paper is covered with ink; for the struggle commences and is concluded with torrents of black water, just as a battle with powder.

Sometimes we think that to develop an open heart, to be truly loving and compassionate, means that we need to be passive, to allow others to abuse us, to smile and let anyone do what they want with us. Yet this is not what is meant by compassion. Quite the contrary. Compassion is not at all weak. It is the strength that arises out of seeing the true nature of suffering in the world. Compassion allows us to bear witness to that suffering, whether it is in ourselves or others, without fear; it allows us to name injustice without hesitation, and to act strongly, with all the skill at our disposal. To develop this mind state of compassion...is to learn to live, as the Buddha put it, with sympathy for all living beings, without exception.

Now the whole offer which Christianity makes is this: that we can, if we let God have His way, come to share in the life of Christ. If we do, we shall then be sharing a life which was begotten, not made, which always existed and always will exist. Christ is the Son of God. If we share in this kind of life we also shall be sons of God. We shall love the Father as He does and the Holy Ghost will arise in us. He came to this world and became a man in order to spread to other men the kind of life He has — by what I call "good infection." Every Christian is to become a little Christ. The whole purpose of becoming a Christian is simply nothing else.

For the sake of a few lines one must see many cities, men and things. One must know the animals, one must feel how the birds fly and know the gesture with which the small flowers open in the morning. One must be able to think back to roads in unknown regions, to unexpected meetings and to partings which one had long seen coming; to days of childhood that are still unexplained, to parents that one had to hurt when they brought one some joy and one did not grasp it (it was joy for someone else); to childhood illness that so strangely began with a number of profound and grave transformations, to days in rooms withdrawn and quiet and to mornings by the sea, to the sea itself, to seas, to nights of travel that rushed along on high and flew with all the stars-and it is not enough if one may think all of this. One must have memories of many nights of love, none of which was like the others, of the screams of women in labor, and of light, white, sleeping women in childbed, closing again. But one must also have been beside the dying, one must have sat beside the dead in the room with the open window and the fitful noises. And still it is not enough to have memories. One must be able to forget them when they are many, and one must have the great patience to wait until they come again. For it is not yet the memories themselves. Not until they have turned to blood within us, to glance, to gesture, nameless and no longer to be distinguished from ourselves-not until then can it happen that in a most rare hour the first word of a verse arises in their midst and goes forth from them.

Patience is not passive resignation, nor is it failing to act because of our fears. Patience means active waiting and enduring. It means staying with something and doing all that we can - working, hoping, and exercising faith; bearing hardship with fortitude, even when the desires of our hearts are delayed. patience is not simply enduring; it is enduring well! Impatience, on the other hand, is a symptom of selfishness. It is a trait of the self-absorbed. It arises from the all too-prevalent condition called "center of the universe" syndrome, which leads people to believe that the world revolves around them and that all others are just supporting cast in the grand theater of mortality in which only they have the starring role.

He shook his head pityingly. “This, more than anything else, is what I have never understood about your people. You can roll dice, and understand that the whole game may hinge on one turn of a die. You deal out cards, and say that all a man's fortune for the night may turn upon one hand. But a man's whole life, you sniff at, and say, what, this naught of a human, this fisherman, this carpenter, this thief, this cook, why, what can they do in the great wide world? And so you putter and sputter your lives away, like candles burning in a draft.” “Not all men are destined for greatness,” I reminded him. “Are you sure, Fitz? Are you sure? What good is a life lived as if it made no difference at all to the great life of the world? A sadder thing I cannot imagine. Why should not a mother say to herself, if I raise this child aright, if I love and care for her, she shall live a life that brings joy to those about her, and thus I have changed the world? Why should not the farmer that plants a seed say to his neighbor, this seed I plant today will feed someone, and that is how I change the world today?” “This is philosophy, Fool. I have never had time to study such things.” “No, Fitz, this is life. And no one has time not to think of such things. Each creature in the world should consider this thing, every moment of the heart's beating. Otherwise, what is the point of arising each day?

As adults, we hvae many inhibitions against crying. We feel it is an expression of weakness, or femininity or of childishness. The person who is afraid to cry is afraid of pleasure. This is because the person who is afraid to cry holds himself together rigidly so that he won't cry; that is, the rigid person is as afraid of pleasure as he is afraid to cry. In a situation of pleasure he will become anxious. As his tensions relax he will begin to tremble and shake, and he will attempt to control this trembling so as not to break down in tears. His anxiety is nothing more than the conflict between his desire to let go and his fear of letting go. This conflict will arise whenever the pleasure is strong enough to threaten his rigidity. Since rigidity develops as a means to block out painful sensations, the release of rigidity or the restoration of the natural motility of the body will bring these painful sensations to the fore. Somewhere in his unconscious the neurotic individual is aware that pleasure can evoke the repressed ghosts of the past. It could be that such a situation is responsible for the adage "No pleasure without pain.

To be mad is to feel with excruciating intensity the sadness and joy of a time which has not arrived or has already been. And to protect their delicate vision of that other time, madmen will justify their condition with touching loyalty, and surround it with a thousand distractive schemes. These schemes, in turn, drive them deeper and deeper into the darkness and light (which is their mortification and their reward), and confront them with a choice. They may either slacken and fall back, accepting the relief of a rational view and the approval of others, or they may push on, and, by falling, arise. When and if by their unforgivable stubbornness they finally burst through to worlds upon worlds of motionless light, they are no longer called afflicted or insane. They are called saints.

Nothing is random, nor will anything ever be, whether a long string of perfectly blue days that begin and end in golden dimness, the most seemingly chaotic political acts, the rise of a great city, the crystalline structure of a gem that has never seen the light, the distributions of fortune, what time the milkman gets up, the position of the electron, or the occurrence of one astonishing frigid winter after another. Even electrons, supposedly the paragons of unpredictability, are tame and obsequious little creatures that rush around at the speed of light, going precisely where they are supposed to go. They make faint whistling sounds that when apprehended in varying combinations are as pleasant as the wind flying through a forest, and they do exactly as they are told. Of this, one is certain. And yet, there is a wonderful anarchy, in that the milkman chooses when to arise, the rat picks the tunnel into which he will dive when the subway comes rushing down the track from Borough Hall, and the snowflake will fall as it will. How can this be? If nothing is random, and everything is predetermined, how can there be free will? The answer to that is simple. Nothing is predetermined, it is determined, or was determined, or will be determined. No matter, it all happened at once, in less than an instant, and time was invented because we cannot comprehend in one glance the enormous and detailed canvas that we have been given - so we track it, in linear fashion piece by piece. Time however can be easily overcome; not by chasing the light, but by standing back far enough to see it all at once. The universe is still and complete. Everything that ever was is; everything that ever will be is - and so on, in all possible combinations. Though in perceiving it we image that it is in motion, and unfinished, it is quite finished and quite astonishingly beautiful. In the end, or rather, as things really are, any event, no matter how small, is intimately and sensibly tied to all others. All rivers run full to the sea; those who are apart are brought together; the lost ones are redeemed; the dead come back to life; the perfectly blue days that have begun and ended in golden dimness continue, immobile and accessible; and, when all is perceived in such a way as to obviate time, justice becomes apparent not as something that will be, but something that is.

So live your life that the fear of death can never enter your heart. Trouble no one about their religion;respect others in their view, and demand that they respect yours. Love your life, perfect your life, beautify all things in your life.Seek to make your life long and its purpose in the service of your people.Prepare a noble death song for the day when you go over the great divide. Always give a word or a sign of salute when meeting or passing a friend,even a stranger, when in a lonely place.Show respect to all people and grovel to none. When you arise in the morning give thanks for the food and for the joy of living.If you see no reason for giving thanks, the fault lies only in yourself. Abuse no one and no thing, for abuse turns the wise ones to fools and robs the spirit of its vision. When it comes your time to die, be not like those whose hearts are filled with the fear of death, so that when their time comes they weepand pray for a little more time to live their lives over again in a different way.Sing your death song and die like a hero going home.

In a properly organized society like ours, nobody has any opportunities for being noble or heroic. Conditions have got to be thoroughly unstable before the occasion can arise. When there are wars, where there are divided allegiances, where there are temptations to be resisted, objects of love to be fought for or defended - there, obviously, nobility and heroism have some sense. But there aren't any wars nowadays. The greatest care is taken to prevent you from loving anyone too much. There's no such thing as a divided allegiance; you're so conditioned that you can't help doing what you ought to do. And what you ought to do is on the whole so pleasant, so many of the natural impulses are allowed free play, that there really aren't any temptations to resist. And if ever, by some unlucky chance, anything unpleasant should somehow happen, why, there's always soma to give you a holiday from the facts. And there's always soma to calm your anger, to reconcile you to your enemies, to make you patient and long-suffering. In the past you could only accomplish these things by making a great effort and after years of hard moral training. now, you swallow two or three half-gramme tablets, and there you are. Anybody can be virtuous now. You can carry at least half your mortality about in a bottle. Christianity without tears - that's what soma is.

A Poem by Tecumseh “So live your life that the fear of death can never enter your heart. Trouble no one about their religion; respect others in their view, and demand that they respect yours. Love your life, perfect your life, beautify all things in your life. Seek to make your life long and its purpose in the service of your people. Prepare a noble death song for the day when you go over the great divide. Always give a word or a sign of salute when meeting or passing a friend, even a stranger, when in a lonely place. Show respect to all people and grovel to none. When you arise in the morning give thanks for the food and for the joy of living. If you see no reason for giving thanks, the fault lies only in yourself. Abuse no one and no thing, for abuse turns the wise ones to fools and robs the spirit of its vision. When it comes your time to die, be not like those whose hearts are filled with the fear of death, so that when their time comes they weep and pray for a little more time to live their lives over again in a different way. Sing your death song and die like a hero going home.” ~ Chief Tecumseh

A Second Childhood.” When all my days are ending And I have no song to sing, I think that I shall not be too old To stare at everything; As I stared once at a nursery door Or a tall tree and a swing. Wherein God’s ponderous mercy hangs On all my sins and me, Because He does not take away The terror from the tree And stones still shine along the road That are and cannot be. Men grow too old for love, my love, Men grow too old for wine, But I shall not grow too old to see Unearthly daylight shine, Changing my chamber’s dust to snow Till I doubt if it be mine. Behold, the crowning mercies melt, The first surprises stay; And in my dross is dropped a gift For which I dare not pray: That a man grow used to grief and joy But not to night and day. Men grow too old for love, my love, Men grow too old for lies; But I shall not grow too old to see Enormous night arise, A cloud that is larger than the world And a monster made of eyes. Nor am I worthy to unloose The latchet of my shoe; Or shake the dust from off my feet Or the staff that bears me through On ground that is too good to last, Too solid to be true. Men grow too old to woo, my love, Men grow too old to wed; But I shall not grow too old to see Hung crazily overhead Incredible rafters when I wake And I find that I am not dead. A thrill of thunder in my hair: Though blackening clouds be plain, Still I am stung and startled By the first drop of the rain: Romance and pride and passion pass And these are what remain. Strange crawling carpets of the grass, Wide windows of the sky; So in this perilous grace of God With all my sins go I: And things grow new though I grow old, Though I grow old and die.

Babies need not to be taught a trade, but to be introduced to a world. To put the matter shortly, woman is generally shut up in a house with a human being at the time when he asks all the questions that there are, and some that there aren't. It would be odd if she retained any of the narrowness of a specialist. Now if anyone says that this duty of general enlightenment (even when freed from modern rules and hours, and exercised more spontaneously by a more protected person) is in itself too exacting and oppressive, I can understand the view. I can only answer that our race has thought it worth while to cast this burden on women in order to keep common-sense in the world. But when people begin to talk about this domestic duty as not merely difficult but trivial and dreary, I simply give up the question. For I cannot with the utmost energy of imagination conceive what they mean. When domesticity, for instance, is called drudgery, all the difficulty arises from a double meaning in the word. If drudgery only means dreadfully hard work, I admit the woman drudges in the home, as a man might drudge at the Cathedral of Amiens or drudge behind a gun at Trafalgar. But if it means that the hard work is more heavy because it is trifling, colorless and of small import to the soul, then as I say, I give it up; I do not know what the words mean. To be Queen Elizabeth within a definite area, deciding sales, banquets, labors and holidays; to be Whiteley within a certain area, providing toys, boots, sheets, cakes. and books, to be Aristotle within a certain area, teaching morals, manners, theology, and hygiene; I can understand how this might exhaust the mind, but I cannot imagine how it could narrow it. How can it be a large career to tell other people's children about the Rule of Three, and a small career to tell one's own children about the universe? How can it be broad to be the same thing to everyone, and narrow to be everything to someone? No; a woman's function is laborious, but because it is gigantic, not because it is minute. I will pity Mrs. Jones for the hugeness of her task; I will never pity her for its smallness.

A mature person has the integrity to be alone. And when a mature person gives love, he gives without any strings attached to it: he simply gives. And when a mature person gives love, he feels grateful that you have accepted his love, not vice versa. He does not expect you to be thankful for it – no, not at all, he does not even need your thanks. He thanks you for accepting his love. And when two mature persons are in love, one of the greatest paradoxes of life happens, one of the most beautiful phenomena: they are together and yet tremendously alone, they are together so much so that they are almost one. But their oneness does not destroy their individuality; in fact, it enhances it: they become more individual. Two mature persons in love help each other to become more free. There is no politics involved, no diplomacy, no effort to dominate. How can you dominate the person you love? Just think over it. Domination is a sort of hatred, anger, enmity. How can you even think of dominating a person you love? You would love to see the person totally free, independent; you will give him more individuality. That’s why I call it the greatest paradox: they are together so much so that they are almost one, but still in that oneness they are individuals. Their individualities are not effaced; they have become more enhanced. The other has enriched them as far as their freedom is concerned. Immature people falling in love destroy each other’s freedom, create a bondage, make a prison. Mature persons in love help each other to be free; they help each other to destroy all sorts of bondages. And when love flows with freedom there is beauty. When love flows with dependence there is ugliness. Remember, freedom is a higher value than love. That’s why, in India, the ultimate we call moksha. Moksha means freedom. Freedom is a higher value than love. So if love is destroying freedom, it is not of worth. Love can be dropped, freedom has to be saved; freedom is a higher value. And without freedom you can never be happy, that is not possible. Freedom is the intrinsic desire of each man, each woman – utter freedom, absolute freedom. So anything that becomes destructive to freedom, one starts hating it. Don’t you hate the man you love? Don’t you hate the woman you love? You hate; it is a necessary evil, you have to tolerate it. Because you cannot be alone you have to manage to be with somebody, and you have to adjust to the other’s demands. You have to tolerate, you have to bear them. Love, to be really love, has to be being-love, gift-love. Being-love means a state of love. When you have arrived home, when you have known who you are, then a love arises in your being. Then the fragrance spreads and you can give it to others. How can you give something which you don’t have? To give it, the first basic requirement is to have it.

A woman in her thirties came to see me. As she greeted me, I could sense the pain behind her polite and superficial smile. She started telling me her story, and within one second her smile changed into a grimace of pain. Then, she began to sob uncontrollably. She said she felt lonely and unfulfilled. There was much anger and sadness. As a child she had been abused by a physically violent father. I saw quickly that her pain was not caused by her present life circumstances but by an extraordinarily heavy pain-body. Her pain-body had become the filter through which she viewed her life situation. She was not yet able to see the link between the emotional pain and her thoughts, being completely identified with both. She could not yet see that she was feeding the pain-body with her thoughts. In other words, she lived with the burden of a deeply unhappy self. At some level, however, she must have realized that her pain originated within herself, that she was a burden to herself. She was ready to awaken, and this is why she had come. I directed the focus of her attention to what she was feeling inside her body and asked her to sense the emotion directly, instead of through the filter of her unhappy thoughts, her unhappy story. She said she had come expecting me to show her the way out of her unhappiness, not into it. Reluctantly, however, she did what I asked her to do. Tears were rolling down her face, her whole body was shaking. “At this moment, this is what you feel.” I said. “There is nothing you can do about the fact that at this moment this is what you feel. Now, instead of wanting this moment to be different from the way it is, which adds more pain to the pain that is already there, is it possible for you to completely accept that this is what you feel right now?” She was quiet for a moment. Suddenly she looked impatient, as if she was about to get up, and said angrily, “No, I don't want to accept this.” “Who is speaking?” I asked her. “You or the unhappiness in you? Can you see that your unhappiness about being unhappy is just another layer of unhappiness?” She became quiet again. “I am not asking you to do anything. All I'm asking is that you find out whether it is possible for you to allow those feelings to be there. In other words, and this may sound strange, if you don't mind being unhappy, what happens to the unhappiness? Don't you want to find out?” She looked puzzled briefly, and after a minute or so of sitting silently, I suddenly noticed a significant shift in her energy field. She said, “This is weird. I 'm still unhappy, but now there is space around it. It seems to matter less.” This was the first time I heard somebody put it like that: There is space around my unhappiness. That space, of course, comes when there is inner acceptance of whatever you are experiencing in the present moment. I didn't say much else, allowing her to be with the experience. Later she came to understand that the moment she stopped identifying with the feeling, the old painful emotion that lived in her, the moment she put her attention on it directly without trying to resist it, it could no longer control her thinking and so become mixed up with a mentally constructed story called “The Unhappy Me.” Another dimension had come into her life that transcended her personal past – the dimension of Presence. Since you cannot be unhappy without an unhappy story, this was the end of her unhappiness. It was also the beginning of the end of her pain-body. Emotion in itself is not unhappiness. Only emotion plus an unhappy story is unhappiness. When our session came to an end, it was fulfilling to know that I had just witnessed the arising of Presence in another human being. The very reason for our existence in human form is to bring that dimension of consciousness into this world. I had also witnessed a diminishment of the pain-body, not through fighting it but through bringing the light of consciousness to it.

It is worth saying something about the social position of beggars, for when one has consorted with them, and found that they are ordinary human beings, one cannot help being struck by the curious attitude that society takes towards them. People seem to feel that there is some essential difference between beggars and ordinary 'working' men. They are a race apart--outcasts, like criminals and prostitutes. Working men 'work', beggars do not 'work'; they are parasites, worthless in their very nature. It is taken for granted that a beggar does not 'earn' his living, as a bricklayer or a literary critic 'earns' his. He is a mere social excrescence, tolerated because we live in a humane age, but essentially despicable. Yet if one looks closely one sees that there is no ESSENTIAL difference between a beggar's livelihood and that of numberless respectable people. Beggars do not work, it is said; but, then, what is WORK? A navvy works by swinging a pick. An accountant works by adding up figures. A beggar works by standing out of doors in all weathers and getting varicose veins, chronic bronchitis, etc. It is a trade like any other; quite useless, of course--but, then, many reputable trades are quite useless. And as a social type a beggar compares well with scores of others. He is honest compared with the sellers of most patent medicines, high-minded compared with a Sunday newspaper proprietor, amiable compared with a hire-purchase tout--in short, a parasite, but a fairly harmless parasite. He seldom extracts more than a bare living from the community, and, what should justify him according to our ethical ideas, he pays for it over and over in suffering. I do not think there is anything about a beggar that sets him in a different class from other people, or gives most modern men the right to despise him. Then the question arises, Why are beggars despised?--for they are despised, universally. I believe it is for the simple reason that they fail to earn a decent living. In practice nobody cares whether work is useful or useless, productive or parasitic; the sole thing demanded is that it shall be profitable. In all the modem talk about energy, efficiency, social service and the rest of it, what meaning is there except 'Get money, get it legally, and get a lot of it'? Money has become the grand test of virtue. By this test beggars fail, and for this they are despised. If one could earn even ten pounds a week at begging, it would become a respectable profession immediately. A beggar, looked at realistically, is simply a businessman, getting his living, like other businessmen, in the way that comes to hand. He has not, more than most modem people, sold his honour; he has merely made the mistake of choosing a trade at which it is impossible to grow rich.