Confused State Of Mind Quotes

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Throughout human history, as our species has faced the frightening, terrorizing fact that we do not know who we are, or where we are going in this ocean of chaos, it has been the authorities, the political, the religious, the educational authorities who attempted to comfort us by giving us order, rules, regulations, informing, forming in our minds their view of reality. To think for yourself you must question authority and learn how to put yourself in a state of vulnerable, open-mindedness; chaotic, confused, vulnerability to inform yourself.
Timothy Leary
Know then thyself, presume not God to scan, The proper study of mankind is Man. Placed on this isthmus of a middle state, A being darkly wise and rudely great: With too much knowledge for the Sceptic side, With too much weakness for the Stoic's pride, He hangs between, in doubt to act or rest; In doubt to deem himself a God or Beast; In doubt his mind or body to prefer; Born but to die, and reas'ning but to err; Alike in ignorance, his reason such, Whether he thinks too little or too much; Chaos of thought and passion, all confused; Still by himself abused or disabused; Created half to rise, and half to fall; Great lord of all things, yet a prey to all; Sole judge of truth, in endless error hurl'd; The glory, jest, and riddle of the world! Go, wondrous creature! mount where science guides, Go, measure earth, weigh air, and state the tides; Instruct the planets in what orbs to run, Correct old time, and regulate the sun; Go, soar with Plato to th’ empyreal sphere, To the first good, first perfect, and first fair; Or tread the mazy round his followers trod, And quitting sense call imitating God; As Eastern priests in giddy circles run, And turn their heads to imitate the sun. Go, teach Eternal Wisdom how to rule— Then drop into thyself, and be a fool!
Alexander Pope (An Essay on Man)
My ideas were confused. In a peculiar way, the unreality of the outer world appeared to be an extension of my own disturbed state of mind.
Anna Kavan (Ice)
I am in a charming state of confusion.
Ada Lovelace
Actually the best way to relieve your mental suffering is to sit in zazen, even in such a confused state of mind and bad posture.
Shunryu Suzuki
Satan has control now. No matter where you look, he is in control, even in our own land. He is guiding the governments as far as the Lord will permit him. That is why there is so much strife, turmoil, and confusion all over the earth. One master mind is governing the nations. It is not the president of the United States; it is not Hitler; it is not Mussolini; it is not the king or government of England or any other land; it is Satan himself.
Joseph Fielding Smith (Doctrines of Salvation Vol I)
In the process of burning out these confusions, we discover enlightenment. If the process were otherwise, the awakened state of mind would be a product dependent upon cause and effect and therefore liable to dissolution. Anything which is created must, sooner or later, die. If enlightenment were created in such a way, there would always be a possibility of ego reasserting itself, causing a return to the confused state. Enlightenment is permanent because we have not produced it; we have merely discovered it.
Chögyam Trungpa (Cutting Through Spiritual Materialism)
Atheism leaves a man to sense, to philosophy, to natural piety, to laws, to reputation; all which may be guides to an outward moral virtue, though religion were not; but superstition dismounts all these, and erecteth an absolute monarchy in the minds of men. Therefore atheism did never perturb states; for it makes men wary of themselves, as looking no further: and we see the times inclined to atheism (as the time of Augustus Cæsar) were civil times. But superstition hath been the confusion of many states, and bringeth in a new primum mobile, that ravisheth all the spheres of government. The master of superstition is the people; and in all superstition wise men follow fools; and arguments are fitted to practice, in a reversed order.
Francis Bacon
According to the Buddhist tradition, the spiritual path is the process of cutting through our confusion, of uncovering the awakened state of mind. When the awakened state of mind is crowded in by ego and its attendant paranoia, it takes on the character of an underlying instinct. So it is not a matter of building up the awakened state of mind, but rather of burning out the confusions which obstruct it. In the process of burning out these confusions, we discover enlightenment.
Chögyam Trungpa (Cutting Through Spiritual Materialism)
Moods are not to be confused with emotions. Moods will dispose you to having an emotion. Certain moods you're more likely to get angry than others, as we all know, but emotion is not the same as mood. Emotions, I think, always have to do with agitated forms of desire. Whenever you're in an emotional state, you have some sort of agitated desire. So, emotions are fairly special -- I am not always in some sort of emotional state or other, but I think I am always in some mood or other.
John Rogers Searle
You may think that you are well, but you will not secure health until you think thoughts that produce health. You may persistently affirm that you are well, but so long as you live in discord, confusion, worry, fear and other wrong states of mind, you will be sick; that is, you will be as you think and not what you think you are. You may state health in your thought, but if you give worry, fear and discord to that thought, your thinking will produce discord. It is not what we state in our thoughts, but what we give to our thoughts that determine results.
Christian D. Larson
When your mind has overcome the confusion of duality, you will attain the state of holy indifference to things you hear and things you have heard.
Krishna-Dwaipayana Vyasa (The Bhagavad Gita)
But it so happens that everything on this planet is, ultimately, irrational; there is not, and cannot be, any reason for the causal connexion of things, if only because our use of the word "reason" already implies the idea of causal connexion. But, even if we avoid this fundamental difficulty, Hume said that causal connexion was not merely unprovable, but unthinkable; and, in shallower waters still, one cannot assign a true reason why water should flow down hill, or sugar taste sweet in the mouth. Attempts to explain these simple matters always progress into a learned lucidity, and on further analysis retire to a remote stronghold where every thing is irrational and unthinkable. If you cut off a man's head, he dies. Why? Because it kills him. That is really the whole answer. Learned excursions into anatomy and physiology only beg the question; it does not explain why the heart is necessary to life to say that it is a vital organ. Yet that is exactly what is done, the trick that is played on every inquiring mind. Why cannot I see in the dark? Because light is necessary to sight. No confusion of that issue by talk of rods and cones, and optical centres, and foci, and lenses, and vibrations is very different to Edwin Arthwait's treatment of the long-suffering English language. Knowledge is really confined to experience. The laws of Nature are, as Kant said, the laws of our minds, and, as Huxley said, the generalization of observed facts. It is, therefore, no argument against ceremonial magic to say that it is "absurd" to try to raise a thunderstorm by beating a drum; it is not even fair to say that you have tried the experiment, found it would not work, and so perceived it to be "impossible." You might as well claim that, as you had taken paint and canvas, and not produced a Rembrandt, it was evident that the pictures attributed to his painting were really produced in quite a different way. You do not see why the skull of a parricide should help you to raise a dead man, as you do not see why the mercury in a thermometer should rise and fall, though you elaborately pretend that you do; and you could not raise a dead man by the aid of the skull of a parricide, just as you could not play the violin like Kreisler; though in the latter case you might modestly add that you thought you could learn. This is not the special pleading of a professed magician; it boils down to the advice not to judge subjects of which you are perfectly ignorant, and is to be found, stated in clearer and lovelier language, in the Essays of Thomas Henry Huxley.
Aleister Crowley
It really wasn’t fair. Xie Lian didn’t dare touch anywhere on Hua Cheng that was even slightly dangerous. But in his confused state of mind, Hua Cheng’s hands roamed over every inch of his body without restraint, causing Xie Lian unspeakable torment.
Mò Xiāng Tóng Xiù (Heaven Official's Blessing: Tian Guan Ci Fu (Novel) Vol. 4)
Keep close the words of Syadasti: 'TIS AN ILL WIND THAT BLOWS NO MINDS. And remember that there is no tyranny in the State of Confusion. For further information, consult your pineal gland.
Gregory Hill (Principia Discordia ● Or ● How I Found Goddess and What I Did to Her When I Found Her: The Magnum Opiate of Malaclypse the Younger)
Depression, somehow, is much more in line with society's notions of what women are all about: passive, sensitive, hopeless, helpless, stricken, dependent, confused, rather tiresome, and with limited aspirations. Manic states, on the other hand, seem to be more the provenance of men: restless, fiery, aggressive, volatile, energetic, risk taking, grandiose and visionary, and impatient with the status quo. Anger or irritability in men, under such circumstances, is more tolerated and understandable; leaders or takers of voyages are permitted a wider latitude for being temperamental. Journalists and other writers, quite understandably, have tended to focus on women and depression, rather than women and mania. This is not surprising: depression is twice as common in women as men. But manic-depressive illness occurs equally often in women and men, and, being a relatively common condition, mania ends up affecting a large number of women. They, in turn, often are misdiagnosed, receive poor, if any, psychiatric treatment, and are at high risk for suicide, alcoholism, drug abuse, and violence. But they, like men who have manic-depressive illness, also often contribute a great deal of energy, fire, enthusiasm, and imagination to the people and world around them.
Kay Redfield Jamison (An Unquiet Mind: A Memoir of Moods and Madness)
I glanced at my watch - it was two minutes to eleven; just right for lunch when and if we ever got to the godforsaken lodge - and took some comfort from the thought that at least I still had my wits about me. Or at least I felt as if I did. Presumably, a confused person would be too addled to recognize that he was confused. Ergo, if you know that you are not confused then you are not confused. Unless, it suddenly occurred to me - and here was an arresting notion - unless persuading yourself that you are not confused is merely a cruel, early symptom of confusion. Or even an advanced symptom. Who could tell? For all I knew I could be stumbling into some kind of helpless preconfusional state characterized by the fear on the part of the sufferer that he may be stumbling into some kind of helpless preconfusional state. That's the trouble with losing your mind; by the time it's gone, it's too late to get it back.
Bill Bryson (A Walk in The Woods: Rediscovering America on the Appalachian Trail)
I have met only a very few people - and most of these were not Americans - who had any real desire to be free. Freedom is hard to bear. It can be objected that I am speaking of political freedom in spiritual terms, but the political institutions of any nation are always menaced and are ultimately controlled by the spiritual state of that nation. We are controlled here by our confusion, far more than we know, and the American dream has therefore become something much more closely resembling a nightmare, on the private, domestic, and international levels. Privately, we cannot stand our lives and dare not examine them; domestically, we take no responsibility for (and no pride in) what goes on in our country; and, internationally, for many millions of people, we are an unmitigated disaster. Whoever doubts this last statement has only to open his ears, his heart, his mind, to the testimony of - for example - any Cuban peasant or any Spanish poet, and ask himself what he would feel about us if he were the victim of our performance in pre-Castro Cuba or in Spain. We defend our curious role in Spain by referring to the Russian menace and the necessity of protecting the free world. It has not occurred to us that we have simply been mesmerized by Russia, and that the only real advantage Russia has in what we think of as a struggle between the East and the West is the moral history of the Western world. Russia's secret weapon is the bewilderment and despair and hunger of millions of people of whose existence we are scarecely aware. The Russian Communists are not in the least concerned about these people. But our ignorance and indecision have had the effect, if not of delivering them into Russian hands, of plunging them very deeply in the Russian shadow, for which effect - and it is hard to blame them - the most articulate among them, and the most oppressed as well, distrust us all the more... We are capable of bearing a great burden, once we discover that the burden is reality and arrive where reality is. Anyway, the point here is that we are living in an age of revolution, whether we will or no, and that America is the only Western nation with both the power, and, as I hope to suggest, the experience that may help to make these revolutions real and minimize the human damage.
James Baldwin (The Fire Next Time)
Ignorance is the worst liberation. To know even a few is better than knowing nothing at all.
Michael Bassey Johnson
There is another important weapon the totalitarians use in their campaign to frighten the world into submission. This is the weapon of psychological shock. Hitler kept his enemies in a state of constant confusion and diplomatic upheaval. They never knew what this unpredictable madman was going to do next. Hitler was never logical, because he knew that that was what he was expected to be. Logic can be met with logic, while illogic cannot—it confuses those who think straight. The Big Lie and monotonously repeated nonsense have more emotional appeal in a cold war than logic and reason. While the enemy is still searching for a reasonable counter-argument to the first lie, the totalitarians can assault him with another.
Joost A.M. Meerloo (The Rape of the Mind: The Psychology of Thought Control, Menticide, and Brainwashing)
It was a kind of one-upmanship, where nobody knows what's going on, and they'd put the other one down as if they did know. They all fake that they know, and if one student admits for a moment that something is confusing by asking a question, the others take a high-handed attitude, acting as if it's not confusing at all, telling him that he's wasting their time... All the work they did, intelligent people, but they got themselves into this funny state of mind, this strange kind of self-propagating "education" which is meaningless, utterly meaningless.
Richard P. Feynman (Surely You're Joking, Mr. Feynman!: Adventures of a Curious Character)
Victims”, by definition, are those that have just experienced a trauma of some sort. They are going through an entire array of emotions and circumstances that are happening to them internally and/or externally. They are trying to wrap their mind around what just happened to them. They are trying to regain some sort of balance in their mind. They feel violated, cheated, confused, scared, insecure, ashamed, guilty, impotent and at a loss for words/actions/thoughts. Many times, they even feel numb and in shock. Their mind is in a state of crisis and chaos. They are in the “victim stage”. They are truly a “victim” by definition.
Melisa Mel (Victims and Survivors)
Like Anaximander, [Anaxagoras] believed that everything emerged from something indeterminate and confused; but he added that what caused the emergence from that state was the organizing intelligence, the Mind, just as in man, it is the intelligence which draws thought from cerebral undulations, and forms a clear idea out of a confused idea.
Émile Faguet
stupidity: a process, not a state. A human being takes in far more information than he or she can put out. “Stupidity” is a process or strategy by which a human, in response to social denigration of the information she or he puts out, commits him or herself to taking in no more information than she or he can put out. (Not to be confused with ignorance, or lack of data.) Since such a situation is impossible to achieve because of the nature of mind/perception itself in its relation to the functioning body, a continuing downward spiral of functionality and/or informative dissemination results,’ and he understood why! ‘The process, however, can be reversed,’ the voice continued, ‘at any time.
Samuel R. Delany (Stars in My Pocket Like Grains of Sand)
Most of us probably fall several times a day into a fit somewhat like this: The eyes are fixed on vacancy, the sounds of the world melt into a confused unity, the attention is dispersed so that the whole body is felt, as it were, at once, and the foreground of consciousness is filled, if by anything, by a sort of solemn sense of surrender to the empty passing of time. In the dim background of our mind we know meanwhile what we ought to be doing: getting up, dressing ourselves, answering the person who has spoken to us, trying to make the next step in our reasoning. But somehow we cannot start; the pensée de derrière la tête [thought at the back of the head] fails to pierce the shell of lethargy that wraps our state about. Every moment we expect the shell to break, for we know no reason why it should continue. But it does continue, pulse after pulse, and we float with it, until—also without reason that we can discover—an energy is given, something—we know not what—enables us to gather ourselves together, we wink our eyes, we shake our head, the background ideas become effective, and the wheels of life go round again.
William James (Psychology: The Briefer Course)
I had a bizarre rapport with this mirror and spent a lot of time gazing into the glass to see who was there. Sometimes it looked like me. At other times, I could see someone similar but different in the reflection. A few times, I caught the switch in mid-stare, my expression re-forming like melting rubber, the creases and features of my face softening or hardening until the mutation was complete. Jekyll to Hyde, or Hyde to Jekyll. I felt my inner core change at the same time. I would feel more confident or less confident; mature or childlike; freezing cold or sticky hot, a state that would drive Mum mad as I escaped to the bathroom where I would remain for two hours scrubbing my skin until it was raw. The change was triggered by different emotions: on hearing a particular piece of music; the sight of my father, the smell of his brand of aftershave. I would pick up a book with the certainty that I had not read it before and hear the words as I read them like an echo inside my head. Like Alice in the Lewis Carroll story, I slipped into the depths of the looking glass and couldn’t be sure if it was me standing there or an impostor, a lookalike. I felt fully awake most of the time, but sometimes while I was awake it felt as if I were dreaming. In this dream state I didn’t feel like me, the real me. I felt numb. My fingers prickled. My eyes in the mirror’s reflection were glazed like the eyes of a mannequin in a shop window, my colour, my shape, but without light or focus. These changes were described by Dr Purvis as mood swings and by Mother as floods, but I knew better. All teenagers are moody when it suits them. My Switches could take place when I was alone, transforming me from a bright sixteen-year-old doing her homework into a sobbing child curled on the bed staring at the wall. The weeping fit would pass and I would drag myself back to the mirror expecting to see a child version of myself. ‘Who are you?’ I’d ask. I could hear the words; it sounded like me but it wasn’t me. I’d watch my lips moving and say it again, ‘Who are you?
Alice Jamieson (Today I'm Alice: Nine Personalities, One Tortured Mind)
I want to see the Parthenon by moonlight.' I had my way. They floodlight it now, to great advantage I am told, but it was not so then, and since it was late in the year there were few tourists. My companions were all intelligent men, including my own husband, and they had the sense to stay mute. I suppose, being a woman, I confuse beauty with sentiment, but, as I looked on the Parthenon for the first time in my life, I found myself crying. It had never happened to me before. Your sunset weepers I despise. It was not full moon, or anywhere near it. The half circle put me in mind of the labrys, the Cretan double axe, and the pillars were the most ghostly in consequence. What a shock for the modern aesthete, I thought when my crying was done, if he could see the ruddy glow of colour, the painted eyes, the garish lips, the orange-reds and blues that were there once, and Athene herself a giantess on her pedestal touched by the rising sun. Even in those distant times the exigencies of a state religion had brought their own traffic, the buying and selling of doves, of trinkets: to find himself, a man had to go to the woods, to the hills. "Come on," said Stephen. "It's beautiful and stark, if you like, but so is St. Pancras station at 4 A.M. It depends on your association of ideas." We crammed into Burns's small car, and went back to our hotel. ("The Chamois")
Daphne du Maurier (Echoes from the Macabre: Selected Stories)
There is another important weapon the totalitarians use in their campaign to frighten the world into submission. This is the weapon of psychological shock. Hitler kept his enemies in a state of constant confusion and diplomatic upheaval. They never knew what this unpredictable madman was going to do next. Hitler was never logical, because he knew that that was what he was expected to be. Logic can be met with logic, while illogic cannot—it confuses those who think straight.
Joost A.M. Meerloo (The Rape of the Mind: The Psychology of Thought Control, Menticide, and Brainwashing)
Homo sapiens have left themselves few places and scant ways to witness other species in their own worlds, an estrangement that leaves us hungry and lonely. In this famished state, it is no wonder that when we do finally encounter wild animals, we are quite surprised by the sheer truth of them. Each time I look into the eye of an animal...I find myself staring into a mirror of my own imagination. What I see there is deeply, crazily, unmercifully confused. There is in that animal eye something both alien and familiar. There is in me, as in all human beings, a glimpse of the interior, from which everything about our minds has come. The crossing holds all the power and purity of first wonder, before habit and reason dilute it. The glimpse is fleeting. Quickly, I am left in darkness again, with no idea whatsoever how to go back.
Ellen Meloy (Eating Stone: Imagination and the Loss of the Wild)
Mindful sitting meditation is not an attempt to escape from problems or difficulties into some cut-off “meditative” state of absorption or denial. On the contrary, it is a willingness to go nose to nose with pain, confusion, and loss, if that is what is dominating the present moment, and to stay with the observing over a sustained period of time, beyond thinking.
Jon Kabat-Zinn (Wherever You Go, There You Are)
The multitude of men look satisfied and pleased; as if enjoying a full banquet, as if mounted on a tower in spring. I alone seem listless and still, my desires having as yet given no indication of their presence. I am like an infant which has not yet smiled. I look dejected and forlorn, as if I had no home to go to. The multitude of men all have enough and to spare. I alone seem to have lost everything. My mind is that of a stupid man; I am in a state of chaos. Ordinary men look bright and intelligent, while I alone seem to be benighted. They look full of discrimination, while I alone am dull and confused. I seem to be carried about as on the sea, drifting as if I had nowhere to rest. All men have their spheres of action, while I alone seem dull and incapable, like a rude borderer. (Thus) I alone am different from other men, but I value the nursing-mother (the Tao).
Lao Tzu
Surprise is just a paradox. Sometimes it annoys us; sometimes it shakes the tears of joy within us; sometimes it makes us ponder; sometimes it ceases our words and leaves our jaws open, and sometimes, it shuts our lips; for a moment, surprises can put our minds into a state of confusion and halt the movement of the body. Watch out for surprises for surprises are there to surprise you!
Ernest Agyemang Yeboah
A citizen who spiralled down into insanity could spend teratau in a state of confusion and pain, with a mind too damaged to authorise help, or even to choose extinction. That was the price of autonomy: an inalienable right to madness and suffering, inseparable from the right to solitude and peace.
Greg Egan (Diaspora)
The price for freedom may be high, but the price that we pay for being imprisoned and cut off from the very root of our being is even higher. When you choose life, you must have the courage to sacrifice your old, worn-out, ineffective self. As you transform from a wounded woman to a Sacred Woman, you will evolve from a frightened, withdrawn state to a courageous one. You will move from confusion to serenity; from mistrust to trust; from spite to compassion and love; from weakness to empowerment; from being an unconscious woman to being a wise woman. You will move from a disturbed mind to a divine mind; from restlessness to contentment; from boredom to
Queen Afua (Sacred Woman: A Guide to Healing the Feminine Body, Mind, and Spirit)
In my practice I use neurofeedback primarily to help with the hyperarousal, confusion, and concentration problems of people who suffer from developmental trauma. However, it has also shown good results for numerous issues and conditions that go beyond the scope of this book, including relieving tension headaches, improving cognitive functioning following a traumatic brain injury, reducing anxiety and panic attacks, learning to deepen meditation states, treating autism, improving seizure control, self-regulation in mood disorders, and more.
Bessel van der Kolk (The Body Keeps the Score: Brain, Mind, and Body in the Healing of Trauma)
I know people who read interminably, book after book, from page to page, and yet I should not call them 'well-read people'. Of course they 'know' an immense amount; but their brain seems incapable of assorting and classifying the material which they have gathered from books. They have not the faculty of distinguishing between what is useful and useless in a book; so that they may retain the former in their minds and if possible skip over the latter while reading it, if that be not possible, then--when once read--throw it overboard as useless ballast. Reading is not an end in itself, but a means to an end. Its chief purpose is to help towards filling in the framework which is made up of the talents and capabilities that each individual possesses. Thus each one procures for himself the implements and materials necessary for the fulfilment of his calling in life, no matter whether this be the elementary task of earning one's daily bread or a calling that responds to higher human aspirations. Such is the first purpose of reading. And the second purpose is to give a general knowledge of the world in which we live. In both cases, however, the material which one has acquired through reading must not be stored up in the memory on a plan that corresponds to the successive chapters of the book; but each little piece of knowledge thus gained must be treated as if it were a little stone to be inserted into a mosaic, so that it finds its proper place among all the other pieces and particles that help to form a general world-picture in the brain of the reader. Otherwise only a confused jumble of chaotic notions will result from all this reading. That jumble is not merely useless, but it also tends to make the unfortunate possessor of it conceited. For he seriously considers himself a well-educated person and thinks that he understands something of life. He believes that he has acquired knowledge, whereas the truth is that every increase in such 'knowledge' draws him more and more away from real life, until he finally ends up in some sanatorium or takes to politics and becomes a parliamentary deputy. Such a person never succeeds in turning his knowledge to practical account when the opportune moment arrives; for his mental equipment is not ordered with a view to meeting the demands of everyday life. His knowledge is stored in his brain as a literal transcript of the books he has read and the order of succession in which he has read them. And if Fate should one day call upon him to use some of his book-knowledge for certain practical ends in life that very call will have to name the book and give the number of the page; for the poor noodle himself would never be able to find the spot where he gathered the information now called for. But if the page is not mentioned at the critical moment the widely-read intellectual will find himself in a state of hopeless embarrassment. In a high state of agitation he searches for analogous cases and it is almost a dead certainty that he will finally deliver the wrong prescription.
Adolf Hitler
The surrender to Nature's irrational, strangely confused formations produces in us a feeling of inner harmony with the force responsible for these phenomena. We soon fall prey to the temptation of thinking of them as being our own moods, our own creations, and see the boundaries separating us from Nature begin to quiver and dissolve. We become acquainted with that state of mind in which we are unable to decide whether the images on our retina are the result of impressions coming from without or from within. Nowhere as in this exercise can we discover so easily and so simply to what extent we are creative, to what extent our soul partakes of the constant creation of the world. For it is the same indivisible divinity that is active through us and in Nature, and if the outside world were to be destroyed, a single one of us would be capable of rebuilding it: mountain and stream, tree and leaf, root and flower, yes, every natural form is latent within us, originates in the soul whose essence is eternity, whose essence we cannot know but which often intimates itself to us as the power to love and create.
Hermann Hesse (Demian (Spanish Edition))
Such confusion was, however, his normal state of mind. Without it, he would feel rather lost. Confusion is the only possible result of a lifetime of being asked unanswerable questions by one’s parents and relatives, such as ‘What are we going to do with you?’ or ‘Why can’t you be more like your sister?’ To judge by the frequency with which he encountered it, the latter problem was the truly significant one, to which not even the tremendous intellectual resources of his family had been able to find an answer.
Tom Holt (Expecting Someone Taller)
...Learn to concentrate, to give all your attention to the thing at hand, and then to be able to put it aside and go on to the next thing without confusion. My husband said that being President of the United States meant that you saw more kinds of people, took up more subjects, and learn more about a variety of things than anyone else. But it required complete concentration on the person you were with and on what he was saying. When that person left the room, you pulled down a shade in your mind, and you were ready, with your attention free, for what the next person had to say. You might have to shift from banking to forestry, but each subject had the attention and concentration it required and each, in turn, was put in the back of the mind, ready to be called upon when needed.
Eleanor Roosevelt (You Learn by Living: Eleven Keys for a More Fulfilling Life)
I’m always astonished when readers suggest that I must write my novels while high on pot or (God forbid!) LSD. Apparently, there are people who confuse the powers of imagination with the effects of intoxication. Not one word of my oeuvre, not one, has been written while in an artificially altered state. Unlike many authors, I don’t even drink coffee when I write. No coffee, no cola, no cigarettes. There was a time when I smoked big Havana cigars while writing, not for the nicotine (I didn’t inhale) but as an anchor, something to hold on to, I told myself, to keep from falling over the edge of the earth. Eventually, I began to wonder what it would be like to take that fall. So one day I threw out the cigars and just let go. Falling, I must say, has been exhilarating -- though I may change my mind when I hit bottom.
Tom Robbins (Tibetan Peach Pie: A True Account of an Imaginative Life)
The fact is that life is like the river: endlessly moving on, ever seeking, exploring, pushing, overflowing its banks, penetrating every crevice with its water. But you see, the mind won't allow that to happen to itself. The mind sees that it is dangerous, risky to live in a state of impermanency, insecurity, so it builds a wall around itself; the wall of tradition, of organized religion, of political and social theories. Family, name,property,the littel virtues that we have cultivated - these are all within the walls, away from life. Life is moving, impermanent, and it ceaselessly tries to penetrate, to break down these walls, behind which there is a confusion an misery. The gods within the walls are false gods, and their writings and philosophies have no meaning because life is beyond Think on these things chap. 17
J. Krishnamurti
Too much advice and suggestions may dig you into a state of confusion, and that can lead you towards negative and harmful directions. The best initial is to keep in your mind the benefits and demands of the majority than the personal, in that way your decision will fulfil the justice and fairness
Ehsan Sehgal
It is in this sense that Nietzsche is driven, against many explicit resolutions to the contrary, to be a No-sayer. For what the décadents who surround him are doing is to say No where they should be saying Yes, where they should be Dionysian; and what is leading them to this life-denying perversity, mostly of course unconsciously, is that they subscribe to a set of values that puts the central features of *this* world at a discount. Where they find suffering, they immediately look for someone to blame, and end up hating themselves, or generalize that into a hatred of "human nature". They look for "peace of mind", using it as a blanket term and failing to see the diversity of states, some of them desirable and some of them the reverse, which that term covers. They confuse cause and effect, thinking that the connection between virtue and happiness is that the former leads to the latter, whereas in fact the reverse is the case. They have, in Nietzsche's cruelly accurate phrase, "the vulgar ambition to possess generous feelings" ("Expeditions of an Untimely Man, number 6). They confuse breeding fine men with taming them. Throughout the major part of Twilight this devastating list of our vulgarities continues.
Michael Tanner (Twilight of the Idols / The Anti-Christ)
In order to transform the world about us, with its misery, wars, unemployment, starvation, class divisions and utter confusion, there must be a transformation in ourselves. The revolution must begin within oneself – but not according to any belief or ideology, because revolution based on an idea, or in conformity to a particular pattern, is obviously no revolution at all. To bring about a fundamental revolution in oneself, one must understand the whole process of one’s thought and feeling in relationship. That is the only solution to all our problems – not to have more disciplines, more beliefs, more ideologies and more teachers. If we can understand ourselves as we are from moment to moment without the process of accumulation, then we shall see how there comes a tranquillity that is not a product of the mind, a tranquillity that is neither imagined nor cultivated; and only in that state of tranquillity can there be creativeness.
J. Krishnamurti (The First and Last Freedom)
This is stressful—and spiritual life is a process of gradually unraveling our confusion and bringing this stress to an end. According to the Buddhist view, by seeing things as they are, we cease to suffer in the usual ways, and our minds can open to states of well-being that are intrinsic to the nature of consciousness.
Sam Harris (Waking Up: A Guide to Spirituality Without Religion)
Presumably, a confused person would be too addled to recognize that he was confused. Ergo, if you know that you are not confused then you are not confused. Unless, it suddenly occurred to me--and here was an arresting notion--unless persuading yourself that you are not confused is merely a cruel, early symptom of confusion. Or even an advanced symptom. Who could tell? For all I knew I could be stumbling into some kind of helpless preconfusional state characterized by fear on the part of the sufferer that he may be stumbling into some kind of helpless preconfusional state. That's the trouble with losing your mind; by the time it's gone, it's too late to get it back.
Bill Bryson
These are all issues in search of clarity. The good listener knows that, via conversation with another person, we’d ideally move from a confused, agitated state of mind to a calmer and more focused one. Together, through talking, we would work out what is really at stake. But, in reality, this tends not to happen because few of us are sufficiently aware of how to achieve this clarity from our conversation. There aren’t enough good listeners. People tend to assert rather than analyse. They restate in many different ways the fact that they are worried, excited, sad or hopeful, and their interlocutor listens but does not help them to discover more. Good listeners fight against this with a range of conversational gambits. They hover as the other speaks; they offer encouraging remarks; they make gentle positive gestures: a sigh of sympathy, a nod of encouragement, a strategic ‘hmm’ of interest. All the time, they are egging the other to go deeper into issues. They love saying: ‘Tell me more about…’; ‘I was fascinated when you said…’; ‘Why did that happen, do you think?’ or ‘How did you feel about that?
The School of Life (How to Think More Effectively: A guide to greater productivity, insight and creativity (Work series))
In meditation which is a continuous flow of staying in the state at all times and in every circumstance there is neither suppression nor production of dwelling and proliferation; if there is dwelling, that is the dharmakaya’s own face and if there is proliferation, that is preserved as the self-liveliness of wisdom, so, “Then, whether there is proliferation or dwelling,” Whatever comes from mind’s liveliness as discursive thoughts, be it the truth of the source—afflictions of anger, attachment, and so on—or the truth of unsatisfactoriness—the flavours of experience which are the feelings of happiness, sadness, and so on—if the nature of the discursive thoughts is known as dharmata, they become the shifting events of the dharmakaya, so, “Anger, attachment, happiness, or sadness,” That does not finish it though; generally speaking if they are met with through the view but not finished with by bringing them to the state with meditation, they fall into ordinary wandering in confusion and if that happens, you are bound into cyclic existence by the discursive thoughts of your own mindstream and, dharma and your own mindstream having remained separate, you become an ordinary person who has nothing special about them. Not to be separated from a great non-meditated self-resting is what is needed . . . Additionally, whatever discursive thought or affliction arises, it is not something apart from dharmakaya wisdom, rather, the nature of those discursive thoughts is actual dharmakaya, the ground’s luminosity. If that, which is called ‘the mother luminosity resident in the ground’, is recognized, there is self-recognition of the view of self-knowing luminosity previously introduced by the guru and that is called ‘the luminosity of the practice path’. Abiding in one’s own face of the two luminosities of ground and path become inseparable is called ‘the meeting of mother and son luminosities’ so, “The previously-known mother luminosity joins with the son.
Patrul Rinpoche (The Feature of the Expert, Glorious King: “Three Lines That Hit the Key Points.” Root text and commentary by Patrul Rinpoche)
By habit we perceive ourselves and the world around us as solid, real, and enduring. Yet without much effort, we can easily determine that not one aspect within the whole world’s system exists independent of change. I had just been in one physical location, and now I was in another; I had experienced different states of mind. We have all grown from babies to adults, lost loved ones, watched children grow, known changes in weather, in political regimes, in styles of music and fashion, in everything. Despite appearances, no aspect of life ever stays the same. The deconstruction of any one object—no matter how dense it appears, such as an ocean liner, our bodies, a skyscraper, or an oak tree—will reveal the appearance of solidity to be as illusory as permanence. Everything that looks substantial will break down into molecules, and into atoms, and into electrons, protons, and neutrons. And every phenomenon exists in interdependence with myriad other forms. Every identification of any one form has meaning only in relationship to another. Big only has meaning in relation to small. To mistake our habitual misperceptions for the whole of reality is what we mean by ignorance, and these delusions define the world of confusion, or samsara.
Yongey Mingyur (In Love with the World: What a Buddhist Monk Can Teach You About Living from Nearly Dying)
Ingesting a powerful dose of a psychedelic drug is like strapping oneself to a rocket without a guidance system. One might wind up somewhere worth going, and, depending on the compound and one’s “set and setting,” certain trajectories are more likely than others. But however methodically one prepares for the voyage, one can still be hurled into states of mind so painful and confusing as to be indistinguishable from psychosis.
Sam Harris (Waking Up: A Guide to Spirituality Without Religion)
We had been told, on leaving our native soil, that we were going to defend the sacred rights conferred on us by so many of our citizens settled overseas, so many years of our presence, so many benefits brought by us to populations in need of our assistance and our civilization. We were able to verify that all this was true, and, because it was true, we did not hesitate to shed our quota of blood, to sacrifice our youth and our hopes. We regretted nothing, but whereas we over here are inspired by this frame of mind, I am told that in Rome factions and conspiracies are rife, that treachery flourishes, and that many people in their uncertainty and confusion lend a ready ear to the dire temptations of relinquishment and vilify our action. I cannot believe that all this is true and yet recent wars have shown how pernicious such a state of mind could be and to where it could lead. Make haste to reassure me, I beg you, and tell me that our fellow-citizens understand us, support us and protect us as we ourselves are protecting the glory of the Empire. If it should be otherwise, if we should have to leave our bleached bones on these desert sands in vain, then beware of the anger of the Legions! MARCUS FLAVINUS, CENTURION IN THE 2ND COHORT OF THE AUGUSTA LEGION, TO HIS COUSIN TERTULLUS IN ROME
Jean Lartéguy (The Centurions)
We have seen that imagining an act engages the same motor and sensory programs that are involved in doing it. We have long viewed our imaginative life with a kind of sacred awe: as noble, pure, immaterial, and ethereal, cut off from our material brain. Now we cannot be so sure about where to draw the line between them. Everything your “immaterial” mind imagines leaves material traces. Each thought alters the physical state of your brain synapses at a microscopic level. Each time you imagine moving your fingers across the keys to play the piano, you alter the tendrils in your living brain. These experiments are not only delightful and intriguing, they also overturn the centuries of confusion that have grown out of the work of the French philosopher René Descartes, who argued that mind and brain are made of different substances and are governed by different laws. The brain, he claimed, was a physical, material thing, existing in space and obeying the laws of physics. The mind (or the soul, as Descartes called it) was immaterial, a thinking thing that did not take up space or obey physical laws. Thoughts, he argued, were governed by the rules of reasoning, judgment, and desires, not by the physical laws of cause and effect. Human beings consisted of this duality, this marriage of immaterial mind and material brain. But Descartes—whose mind/body division has dominated science for four hundred years—could never credibly explain how the immaterial mind could influence the material brain. As a result, people began to doubt that an immaterial thought, or mere imagining, might change the structure of the material brain. Descartes’s view seemed to open an unbridgeable gap between mind and brain. His noble attempt to rescue the brain from the mysticism that surrounded it in his time, by making it mechanical, failed. Instead the brain came to be seen as an inert, inanimate machine that could be moved to action only by the immaterial, ghostlike soul Descartes placed within it, which came to be called “the ghost in the machine.” By depicting a mechanistic brain, Descartes drained the life out of it and slowed the acceptance of brain plasticity more than any other thinker. Any plasticity—any ability to change that we had—existed in the mind, with its changing thoughts, not in the brain. But now we can see that our “immaterial” thoughts too have a physical signature, and we cannot be so sure that thought won’t someday be explained in physical terms. While we have yet to understand exactly how thoughts actually change brain structure, it is now clear that they do, and the firm line that Descartes drew between mind and brain is increasingly a dotted line.
Norman Doidge (The Brain That Changes Itself: Stories of Personal Triumph from the Frontiers of Brain Science)
What is there to tell? She kept rolling out words and I kept listening.” “What did she say? What did you say?” “I could hear not a single word that she uttered. What did I say? I could say nothing. Friend! My senses and judgement, self-restraint, peace, my entire strength - all deserted me. I ran to her and stood before her with folded arms like a slave. O Jitaji, like the moth that flutters around the candle I offered my life as a sacrifice to her.
Mukta Singh-Zocchi (The Thugs & a Courtesan)
In my new job [in 1982] I was confronted on an almost daily basis with issues I thought I had left behind at the VA. My experience with combat veterans had so sensitized me to the impact of trauma that I now listened with a very different ear when depressed and anxious patients told me stories of molestation and family violence. I was particularly struck by how many female patients spoke of being sexually abused as children. This was puzzling, as the standard textbook of psychiatry at the time stated that incest was extremely rare in the United States, occurring about once in every million women. Given that there were then only about one hundred million women living in the United States, I wondered how forty seven, almost half of them, had found their way to my office in the basement of the hospital. Furthermore, the textbook said, 'There is little agreement about the role of father-daughter incest as a source of serious subsequent psychopathology.' My patients with incest histories were hardly free of 'subsequent psychopathology'—they were profoundly depressed, confused, and often engaged in bizarrely self-harmful behaviors, such as cutting themselves with razor blades. The textbook went on to practically endorse incest, explaining that 'such incestuous activity diminishes the subject’s chance of psychosis and allows for a better adjustment to the external world.' In fact, as it turned out, incest had devastating effects on women’s well-being.
Bessel van der Kolk (The Body Keeps the Score: Brain, Mind, and Body in the Healing of Trauma)
Fundamentally there is just open space, the basic ground, what we really are. Our most fundamental state of mind, before the creation of ego, is such that there is basic openness, basic freedom, a spacious quality; and we have now and have always had this openness. Take, for example, our everyday lives and thought patterns. When we see an object, in the first instant there is a sudden perception which has no logic or conceptualization to it at all; we just perceive the thing in the open ground. Then immediately we panic and begin to rush about trying to add something to it, either trying to find a name for it or trying to find pigeonholes in which we could locate and categorize it. Gradually things develop from there. This development does not take the shape of a solid entity. Rather, this development is illusory, the mistaken belief in a “self” or “ego.” Confused mind is inclined to view itself as a solid, ongoing thing, but it is only a collection of tendencies, events.
Chögyam Trungpa (Cutting Through Spiritual Materialism)
Is this weird?” she asked with a satisfied sigh. Jay shook his head. “Nah,” he answered, rubbing his hand along the sensitive skin of her arm. “It was gonna happen eventually. I’m just glad it’s finally out there . . . I was getting tired of waiting.” Violet was confused. Out there? What the hell was that supposed to mean? It was going to happen eventually? How could he have known what was going to happen? She wiggled out from beneath him. “What do you mean, you were tired of waiting? Waiting for what, exactly?” She propped herself back up on her elbow as she interrogated him, waiting for an answer. He let the questions linger between them for longer than he needed to, deliberately teasing Violet as she waited impatiently. But when he finally did answer her, it proved to be well worth the minor annoyance. “I was just waiting for you to want me as much as I wanted you.” His words were quiet but carried one hell of an impact. “I knew we were going to be together; it was just a matter of time. I kept hoping that you would figure it out. But for a smart girl, you’re a little dense, Vi. I kept bringing up Lissie Adams, and showing you the notes she was leaving me, hoping that you’d get pissed enough to finally admit how you felt about me.” “What makes you think I was feeling anything?” she asked him suspiciously, as if he’d somehow read her mind. If she had been the kind of girl who kept a diary, she would have sworn that he’d picked the lock and read it word for word. He grinned at her. “Because you did,” he stated matter-of-factly. “I know, because I did, and there was just no way that you didn’t feel it too.” She didn’t bother denying it and instead asked, “So you used Lissie to make me jealous?” She tried to sound indignant, but it was difficult when what she really wanted to do was dance around her room triumphantly. She wondered what Lissie would think if she could see them now, together on Violet’s bed. “No, I tried to use Lissie. But apparently you’re more pigheaded than I gave you credit for. I thought for sure that would do it. Instead, it backfired on me, and you agreed to go to the dance with . . . someone else.” He gritted his teeth, probably without even realizing it, as he choked out the words, unable to actually say Grady’s name. “And when I realized you were going with him, I figured the only way I was going to get to see you that night was to ask Lissie to go with me. I figured I could sneak in at least one dance with you.
Kimberly Derting (The Body Finder (The Body Finder, #1))
Rather than lacking a theory of mind, it is argued here that due to differences in the way autistic people process info, they are not socialised into the same shared ethno as neurotypical people, and thus breaches in understanding happen all the time, leaving both in a state of confusion. The difference is that the neurotypical person can repair the breach, by the reassuring belief that ~99 out of 100 people still think and act like they do, and remind themselves that they are the normal ones.
Damian Milton (A Mismatch of Salience)
As far back as 1563 the courageous Dutch physician Johannes Wier published his masterwork, De Praestigiis Daemonum (On the Delusions About Demons) in which he states that the collective and voluntary self-accusation of older women through which they exposed themselves to torture and death by their inquisitors was in itself an act inspired by the devil, a trick of demons, whose aim it was to doom not only the innocent women but also their reckless judges. Wier was the first medical man to introduce what became the psychiatric concept of DELUSION and mental blindness. Wherever his book had influence, the persecution of witches ceased, in some countries more than one hundred and fifty years before it was finally brought to an end throughout the civilized world. His work and his insights became one of the main instruments for fighting the witch delusion and physical torture (Baschwitz). Wier realized even then that witches were scapegoats for the inner confusion and desperation of their judges and of the “Zeitgeist” in general.
Joost A.M. Meerloo (The Rape of the Mind: The Psychology of Thought Control, Menticide, and Brainwashing)
According to the Buddhist teachings, human beings have a distorted view of reality that leads them to suffer unnecessarily. We grasp at transitory pleasures. We brood about the past and worry about the future. We continually seek to prop up and defend an egoic self that doesn’t exist. This is stressful—and spiritual life is a process of gradually unraveling our confusion and bringing this stress to an end. According to the Buddhist view, by seeing things as they are, we cease to suffer in the usual ways, and our minds can open to states of well-being that are intrinsic to the nature of consciousness.
Sam Harris (Waking Up: A Guide to Spirituality Without Religion)
It is fatally easy, under the conditions of the modern world, for a writer of genius to conceive of himself as a Messiah. Other writers, indeed, may have had profound insights before him; but we readily believe that everything is relative to its period of society, and that these insights have now lost their validity; a new generation is a new world, so there is always a chance, if not of delivering a wholly new gospel, of delivering one as good as new. Or the messiahship may take the form of revealing for the first time the gospel of some dead sage, which no one has understood before; which owing to the backward and confused state of men's minds has lain unknown to this very moment; or it may even go back to the lost Atlantis and the ineffable wisdom of primitive peoples. A writer who is fired with such a conviction is likely to have some devoted disciples; but for posterity he is liable to become, what he will be for the majority of his contemporaries, merely one among many entertainers. And the pity is that the man may have had something to say of the greatest importance: but to announce, as your own discovery, some truth long known to mankind, is to secure immediate attention at the price of ultimate neglect.
T.S. Eliot (After Strange Gods : A Primer of Modern Heresy)
Perhaps I don't know enough yet to find the right words for it, but I think I can describe it. It happened again just a moment ago. I don't know how to put it except by saying that I see things in two different ways-everything, ideas included. If I make an effort to find any difference in them, each of them is the same today as it was yesterday, but as soon as I shut my eyes they're suddenly transformed, in a different light. Perhaps I went wrong about the imaginary numbers. If I get to them by going straight along inside mathematics, so to speak, they seem quite natural. It's only if I look at them directly, in all their strangeness, that they seem impossible. But of course I may be all wrong about this, I know too little about it. But I wasn't wrong about Basini. I wasn't wrong when I couldn't turn my ear away from the faint trickling sound in the high wall or my eye from the silent, swirling dust going up in the beam of light from a lamp. No, I wasn't wrong when I talked about things having a second, secret life that nobody takes any notice of! I-I don't mean it literally-it's not that things are alive, it's not that Basini seemed to have two faces-it was more as if I had a sort of second sight and saw all this not with the eyes of reason. Just as I can feel an idea coming to life in my mind, in the same way I feel something alive in me when I look at things and stop thinking. There's something dark in me, deep under all my thoughts, something I can't measure out with thoughts, a sort of life that can't be expressed in words and which is my life, all the same. “That silent life oppressed me, harassed me. Something kept on making me stare at it. I was tormented by the fear that our whole life might be like that and that I was only finding it out here and there, in bits and pieces. . . . Oh, I was dreadfully afraid! I was out of my mind.. .” These words and these figures of speech, which were far beyond what was appropriate to Törless's age, flowed easily and naturally from his lips in this state of vast excitement he was in, in this moment of almost poetic inspiration. Then he lowered his voice and, as though moved by his own suffering, he added: “Now it's all over. I know now I was wrong after all. I'm not afraid of anything any more. I know that things are just things and will probably always be so. And I shall probably go on for ever seeing them sometimes this way and sometimes that, sometimes with the eyes of reason, and sometimes with those other eyes. . . . And I shan't ever try again to compare one with the other. .
Robert Musil (The Confusions of Young Törless)
When you have a problem, what happens? You think it out, you wallow in it, you fuss over it, you get wildly excited about it; and the more you analyze it, dig into it, polish it, worry about it, the less you understand it. But the moment you put it away from you, you understand it—the whole thing is suddenly very clear. I think most of us have had that experience. The mind is no longer in a state of confusion, conflict, and therefore it is capable of receiving or perceiving something totally new. And is it possible for the mind to be in that state so that it is never repetitive but is experiencing something new all the time? I think that depends on our understanding of this problem of the cultivation of virtue.
Anonymous
reverted to a feral state.’ A longing came to my mind, then, that I should be able to do this also. The word ‘feral’ had a kind of magical potency which allied itself with two other words, ‘ferocious’ and ‘free’. ‘Fairy’ ‘Fey’, ‘aeriel’ and other discreditable alliances ranged themselves behind the great chord of ‘ferox’. To revert to a feral state! I took a farm-labourer’s cottage at five shillings a week, and wrote to Germany for a goshawk. Feral. He wanted to be free. He wanted to be ferocious. He wanted to be fey, a fairy, ferox. All those elements of himself he’d pushed away, his sexuality, his desire for cruelty, for mastery: all these were suddenly there in the figure of the hawk. White had found himself in the hawk that Blaine had lost. He clutched it tightly. It might hurt him, but he wouldn’t let go. He would train it. Yes. He would teach the hawk, and he would teach himself, and he would write a book about it and teach his readers this doomed and ancient art. It was as if he were holding aloft the flag of some long-defeated country to which he staked his allegiance. He’d train his hawk in the ruins of his former life. And then when the war came, as it surely would, and everything around him crumbled into ruin and anarchy, White would fly his goshawk, eat the pheasants it caught, a survivor, a yeoman living off the land, far from the bitter, sexual confusion of the metropolis or the small wars of the schoolroom.
Helen Macdonald (H is for Hawk)
We see throughout the world extremes of poverty and riches, abundance and at the same time starvation; we have class distinction and racial hatred, the stupidity of nationalism and the appalling cruelty of war. There is exploitation of man by man; religions with their vested interests have become the means of exploitation, also dividing man from man. There is anxiety, confusion, hopelessness, frustration. We see all this. It is part of our daily life. Caught up in the wheel of suffering, if you are at all thoughtful you must have asked yourself how these human problems can be solved. Either you are conscious of the chaotic state of the world, or you are completely asleep, living in a fantastic world, in an illusion. If you are aware, you must be grappling with these problems. In trying to solve them, some turn to experts for their solution, and follow their ideas and theories. Gradually they form themselves into an exclusive body, and thus they come into conflict with other experts and their parties; and the individual merely becomes a tool in the hands of the group or of the expert. Or you try to solve these problems by following a particular system, which, if you carefully examine it, becomes merely another means of exploiting the individual. Or you think that to change all this cruelty and horror there must be a mass movement, a collective action. Now the idea of a mass movement becomes merely a catchword if you, the individual, who are part of the mass, do not understand your true function. True collective action can take place only when you, the individual, who are also the mass, are awake and take the full responsibility for your action without compulsion. Please bear in mind that I am not giving you a system of philosophy which you can follow blindly, but I am trying to awaken the desire for true and intelligent fulfillment, which alone can bring about happy order and peace in the world. There can be fundamental and lasting change in the world, there can be love and intelligent fulfillment, only when you wake up and begin to free yourself from the net of illusions, the many illusions which you have created about yourself through fear.
J. Krishnamurti (Total Freedom: The Essential Krishnamurti)
While engaged in automatic writing I strain to create a protective personal haven, ferret out a padded cell where I can rapturously hold court with the voltaic cells of the self. I labor in solitary, transfixed in a suspended state of consciousness. Freewheeling writing creates a bridgeworks to the situs where hidden gems of insight and candid genuineness wait to be unsheathed by the penetrating beam of a reflective mind trolling for inspirational insight. Probing putative desires while contemporaneously fencing with a barrage of suppressed insecurities, requires piercing protective layers of denial and traveling with teratological demons to confront the monstrous self-destructive gene lodged in the deepest recesses of a confused psyche.
Kilroy J. Oldster (Dead Toad Scrolls)
From heat and protons, to hearts, central nervous systems, minds and cluster bombs, this is Creation’s single compulsion, its one and only passion; a relentless, arguably reckless passage from a state of ancestral simplicity to contemporary complexity, where complexity—and the specialisation it affords—parents a wretched and forever diversifying family of more devoted fears and faithful anxieties, more pervasive ailments and skilful parasites, more virulent toxins, more capable diseases, and more affectionate expressions of pain, ruin, psychosis and loss. In the simplest possible statement: Creation is a vast entanglement apparatus—a complexity machine —whose single-minded mindless state of employment is geared entirely towards a greater potency and efficiency in the delivery and experience of misery and confusion, not harmony and peaceful accord.
John Zande (The Owner of All Infernal Names: An Introductory Treatise on the Existence, Nature & Government of our Omnimalevolent Creator)
In India, when you meet a saint you always touch his feet. Touching shows humility, but more importantly it allows you to steal some of the saint’s energy. Generally energy enters the body through the head and exits through the feet. A true saint is the embodiment of his deity and the energy emanating from him is the energy of that deity. By touching a saint's feet you collect a little of that energy, which purifies your own consciousness and makes it more subtle. The saint loses some of his own peace of mind by this, which is unfortunate for the saint; this is how many saints go bad. FirstThey achieve a good state, maybe by doing hard penances in strict seclusion, en when they come back into the world they start absorbing the confusion and attachment of their devotees, and they too become worldly. A sensible saint will never let anyone touch his feet except on special occasions, like Guru Purnima.
Robert E. Svoboda (Aghora III: The Law of Karma)
With the man/animal boundary so deep a part of the Western psyche, it is little wonder that many resist its dismantling on both a logical and emotional level, and with great confusion manifest between the two. Man's ability to exploit the planet, to take of its resources as he needs, and to usurp entire forests and all living creatures therein, rests upon the unwritten assumption that the chasm between himself and all other creatures is impassable. All of modern man's activities operate from the premise that the planet is his to allot into countries, states, counties, and individual plots, because he, unlike other creatures, has been given the twin gifts of reason and expression. By assuming that other animals lack these gifts entirely, man obviates any need to listen to the wishes of the creatures with which he shares the planet. He can therefore proceed comfortably by his own lights, blind to information that is perceived as nonexistent.
Sue Savage-Rumbaugh (Kanzi: The Ape at the Brink of the Human Mind)
Those days, now grown so dim, had their poignant moments. Neither in my mind nor in my heart had I then given up the sea. In truth I was clinging to it desperately, all the more desperately because, against my will, I could not help feeling that there was something changed in my relation to it. “Almayer’s Folly,” had been finished and done with. The mood itself was gone. But it had left the memory of an experience that, both in thought and emotion was unconnected with the sea, and I suppose that part of my moral being which is rooted in consistency was badly shaken. I was a victim of contrary stresses which produced a state of immobility. I gave myself up to indolence. Since it was impossible for me to face both ways I had elected to face nothing. The discovery of new values in life is a very chaotic experience; there is a tremendous amount of jostling and confusion and a momentary feeling of darkness. I let my spirit float supine over that chaos.
Joseph Conrad (Joseph Conrad: The Complete Novels)
Stopping before them, St. Vincent confided, “I would have found you sooner, but I was attacked by a swarm of dingy-dippers.” His voice lowered with conspiratorial furtiveness. “And I don’t wish to alarm either of you, but I had to warn you…they’re planning to serve kidney pudding in the fifth course.” “I can manage that,” Lillian said ruefully. “It is only animals served in their natural state that I seem to have difficulty with.” “Of course you do, darling. We’re barbarians, the lot of us, and you were perfectly right to be appalled by the calves’ heads. I don’t like them either. In fact, I rarely consume beef in any form.” “Are you a vegetarian, then?” Lillian asked, having heard the word frequently of late. Many discussions had centered on the topic of the vegetable system of diet that was being promoted by a hospital society in Ramsgate. St. Vincent responded with a dazzling smile. “No, sweet, I’m a cannibal.” “St. Vincent,” Westcliff growled in warning, seeing Lillian’s confusion. The viscount grinned unrepentantly. “It’s a good thing I happened along, Miss Bowman. You’re not safe alone with Westcliff, you know.” “I’m not?” Lillian parried, tensing inwardly as she reflected that he never would have made the glib comment had he known of the intimate encounters between her and the earl. She didn’t dare look at Westcliff, but she apprehended the immediate stillness of the masculine form so close to hers. “No, indeed,” St. Vincent assured her. “It’s the morally upright ones who do the worst things in private. Whereas with an obvious reprobate such as myself, you couldn’t be in safer hands. Here, you had better return to the dining hall under my protection. God knows what sort of lascivious scheme is lurking in the earl’s mind.” Giggling, Lillian stood from the bench, enjoying the sight of Westcliff being teased. He regarded his friend with a slight scowl as he too rose to his feet.
Lisa Kleypas (It Happened One Autumn (Wallflowers, #2))
The state of emancipation toward which we are journeying can be described as freedom from the fear of loss. It is understood that Life flows to us from an unstinting Source of grace that will never lessen its giving as long as we are open to receiving. The people and things that are so precious to us are embodiments of qualities, and these qualities are derived from this beneficent Source. What we are so afraid of losing are qualities that we have invested in the particular forms we are attached to. We have confused these qualities with the forms we have discovered them in. Their beauty is like the beauty of sunlight that falls upon a brick wall: „Sunlight fell upon the wall; the wall received a borrowed splendor. Why set your heart on a piece of earth, simple one? Seek out the source which shines forever.“ Rumi, Mathnawi II: 708-09 The wall may crumble or be torn down, but the sun will always return to shine. To be spiritually mature is to be free of the fear of loss, knowing that we are connected to the Source of all generosity. (p. 161)
Kabir Helminski (Living Presence: A Sufi Way to Mindfulness & the Essential Self)
Covert Deception Masking true intentions of the dark persuader is another tactic a manipulator will use to get what they want. A dark persuader will disguise their true intentions from their victims and can use different approaches depending on their victims and the surrounding circumstances. One approach a dark persuader can use is using two requests consecutively because people find it hard to refuse two requests in a row. Take this example; a manipulator wants $500 from their victim. The dark persuader will begin by explaining why they are needed of $1000 while stating what will happen if they are not able to come up with that amount. The victim may feel some form of guilt or compassion, but will kindly explain to the manipulator that they cannot lend the amount because, quite frankly, it is more than they can manage to give. This is when the persuader will lessen the amount to $500, which was what they wanted from the beginning. They will attach the amount with some emotional reason where the victim will be unable to refuse the second request. The dark persuader walks away with the original sum, and the victim is left confused about what took place.
William Cooper (Dark Psychology and Manipulation: Discover 40 Covert Emotional Manipulation Techniques, Mind Control, Brainwashing. Learn How to Analyze People, NLP Secret ... Effect, Subliminal Influence Book 1))
If you’re hoping for a good meal, you’ve come to the wrong place. Miss Cameron has already attempted to sacrifice herself on the altar of domesticity this morning, and we both narrowly escaped death from her efforts. I’m cooking supper,” he finished, “and it may not be much better.” “I’ll try my hand at breakfast,” the vicar volunteered good-naturedly. When Elizabeth was out of earshot, Ian said quietly, “How badly is the woman hurt?” “It’s hard to say, considering that she was almost too angry to be coherent. Or it might have been the laudanum that did it.” “Did what?” The vicar paused a moment to watch a bird hop about in the rustling leaves overhead, then he said, “She was in a rare state. Quite confused. Angry, too. On the one hand, she was afraid you might decide to express your ‘tender regard’ for Lady Cameron, undoubtedly in much the way you were doing it when I arrived.” When his gibe evoked nothing but a quirked eyebrow from his imperturbable nephew, Duncan sighed and continued, “At the same time, she was equally convinced that her young lady might try to shoot you with your own gun, which I distinctly understood her to say the young lady had already tried to do. It is that which I feared when I heard the gunshots that sent me galloping up here.” “We were shooting at targets.” The vicar nodded, but he was studying Ian with an intent frown. “Is something else bothering you?” Ian asked, noting the look. The vicar hesitated, then shook his head slightly, as if trying to dismiss something from his mind. “Miss Throckmorton-Jones had more to say, but I can scarcely credit it.” “No doubt it was the laudanum,” Ian said, dismissing the matter with a shrug. “Perhaps,” he said, his frown returning. “Yet I have not taken laudanum, and I was under the impression you are about to betroth yourself to a young woman named Christina Taylor.” “I am.” His face turned censorious. “Then what excuse can you have for the scene I just witnessed a few minutes ago?” Ian’s voice was clipped. “Insanity.” They walked back to the house, the vicar silent and thoughtful, Ian grim. Duncan’s untimely arrival had not bothered him, but now that his passion had finally cooled he was irritated as hell with his body’s uncontrollable reaction to Elizabeth Cameron. The moment his mouth touched hers it was as if his brain went dead. Even though he knew exactly what she was, in his arms she became an alluring angel.
Judith McNaught (Almost Heaven (Sequels, #3))
Not certain what she was going to say or even what she wanted, she whispered a single, shaky word, filled with confusion and a plea for understanding, her green eyes searching his: “Please—” Ian realized what she was asking for, but he responded with a questioning lift of his brows. “I—” she began, uncomfortably aware of the knowing look in his eyes. “Yes?” he prompted. “I don’t know—exactly,” she admitted. All she knew for certain was that, for just a few minutes more, she would have liked to be in his arms. “Elizabeth, if you want to be kissed, all you have to do is put your lips on mine.” “What!” “You heard me.” “Of all the arrogant—” He shook his head in mild rebuke. “Spare me the maidenly protests. If you’re suddenly as curious as I am to find out if it was as good between us as it now seems in retrospect, then say so.” His own suggestion startled Ian, although having made it, he saw no great harm in exchanging a few kisses if that was what she wanted. To Elizabeth, his statement that it had been “good between us” defused her ire and confused her at the same time. She stared at him in dazed wonder while his hands tightened imperceptibly on her arms. Self-conscious, she let her gaze drop to his finely molded lips, watching as a faint smile, a challenging smile lifted them at the corners, and inch by inch, the hands on her arms were drawing her closer. “Afraid to find out?” he asked, and it was the trace of huskiness in his voice that she remembered, that worked its strange spell on her again, exactly as it had so long ago. His hands shifted to the curve of her waist. “Make up your mind,” he whispered, and in her confused state of loneliness and longing, she made no protest when he bent his head. A shock jolted through her as his lips touched hers, warm, invited—brushing slowly back and forth. Paralyzed, she waited for that shattering passion he’d shown her before, without realizing that her participation had done much to trigger it. Standing still and tense, she waited to experience that forbidden burst of exquisite delight . . . wanted to experience it, just once, just for a moment. Instead his kiss was feather-light, softly stroking . . . teasing! She stiffened, pulling back an inch, and his gaze lifted lazily from her lips to her eyes. Dryly, he said, “That’s not quite the way I remembered it.” “Nor I,” Elizabeth admitted, unaware that he was referring to her lack of participation.
Judith McNaught (Almost Heaven (Sequels, #3))
Chitta means “mind” and also “heart” or “attitude.” Bodhi means “awake,” “enlightened,” or “completely open.” Sometimes the completely open heart and mind of bodhichitta is called the soft spot, a place as vulnerable and tender as an open wound. It is equated, in part, with our ability to love. Even the cruelest people have this soft spot. Even the most vicious animals love their offspring. As Trungpa Rinpoche put it, “Everybody loves something, even if it’s only tortillas.” Bodhichitta is also equated, in part, with compassion—our ability to feel the pain that we share with others. Without realizing it we continually shield ourselves from this pain because it scares us. We put up protective walls made of opinions, prejudices, and strategies, barriers that are built on a deep fear of being hurt. These walls are further fortified by emotions of all kinds: anger, craving, indifference, jealousy and envy, arrogance and pride. But fortunately for us, the soft spot—our innate ability to love and to care about things—is like a crack in these walls we erect. It’s a natural opening in the barriers we create when we’re afraid. With practice we can learn to find this opening. We can learn to seize that vulnerable moment—love, gratitude, loneliness, embarrassment, inadequacy—to awaken bodhichitta. An analogy for bodhichitta is the rawness of a broken heart. Sometimes this broken heart gives birth to anxiety and panic, sometimes to anger, resentment, and blame. But under the hardness of that armor there is the tenderness of genuine sadness. This is our link with all those who have ever loved. This genuine heart of sadness can teach us great compassion. It can humble us when we’re arrogant and soften us when we are unkind. It awakens us when we prefer to sleep and pierces through our indifference. This continual ache of the heart is a blessing that when accepted fully can be shared with all. The Buddha said that we are never separated from enlightenment. Even at the times we feel most stuck, we are never alienated from the awakened state. This is a revolutionary assertion. Even ordinary people like us with hang-ups and confusion have this mind of enlightenment called bodhichitta. The openness and warmth of bodhichitta is in fact our true nature and condition. Even when our neurosis feels far more basic than our wisdom, even when we’re feeling most confused and hopeless, bodhichitta—like the open sky—is always here, undiminished by the clouds that temporarily cover it.
Pema Chödrön (The Places That Scare You: A Guide to Fearlessness in Difficult Times (Shambhala Classics))
Know then thyself, presume not God to scan; The proper study of Mankind is Man. Plac'd on this isthmus of a middle state, A being darkly wise, and rudely great: With too much knowledge for the Sceptic side, With too much weakness for the Stoic's pride, He hangs between; in doubt to act, or rest, In doubt to deem himself a God, or Beast; In doubt his Mind or Body to prefer, Born but to die, and reas'ning but to err; Alike in ignorance, his reason such, Whether he thinks too little, or too much: Chaos of Thought and Passion, all confus'd; Still by himself, abus'd, or disabus'd; Created half to rise, and half to fall; Great lord of all things, yet a prey to all; Sole judge of Truth, in endless Error hurl'd: The glory, jest, and riddle of the world! Go, wond'rous creature! mount where Science guides, Go, measure earth, weigh air, and state the tides; Instruct the planets in what orbs to run, Correct old Time, and regulate the Sun; Go, soar with Plato to th' empyreal sphere, To the first good, first perfect, and first fair; Or tread the mazy round his follow'rs trod, And quitting sense call imitating God; As Eastern priests in giddy circles run, And turn their heads to imitate the Sun. Go, teach Eternal Wisdom how to rule— Then drop into thyself, and be a fool!
Alexander Pope (Essay On Man)
For example, in the previously mentioned example of my leaving for work in a rush, being short with my wife, and then walking out with no further words, we can see that I am not relating with my experience in a complete way and that this is creating further karma. I am simply not present to the totality of my situation, of my feelings and my interactions with my wife. When I “rush,” I have disengaged; I am in a disembodied state. I am running from the painful feelings of my situation—of having gotten up late, not having left enough time to get ready, fearing being late for work—and from being with my wife, who looks for some basic level of decency and emotional presence from me. In my disembodied state, though the anxiety is coursing through my body, I am only dimly aware of feeling it. The anxiety has me by the throat, and I am trying to deal with it by ignoring it and everything it reflects. I do this by going faster and faster, as if I could outrun the situation and outrun my anxiety. So, driven by my fear, I am skimming the surface of my life, dropping my tube of toothpaste, leaving my pajamas on the floor (for my wife to pick up), stubbing my foot on the bedroom door, spilling my coffee, all capped off by being short with my wife. I am in a state of complete disembodiment and in such a mind of confusion that I am unconsciously acting as if being on time is of more consequence than respecting the tender and open feelings of my wife, my life partner and truest friend.
Reginald A. Ray (Touching Enlightenment: Finding Realization in the Body)
If you’re suddenly as curious as I am to find out if it was as good between us as it now seems in retrospect, then say so.” His own suggestion startled Ian, although having made it, he saw no great harm in exchanging a few kisses if that was what she wanted. To Elizabeth, his statement that it had been “good between us” defused her ire and confused her at the same time. She stared at him in dazed wonder while his hands tightened imperceptibly on her arms. Self-conscious, she let her gaze drop to his finely molded lips, watching as a faint smile, a challenging smile lifted them at the corners, and inch by inch, the hands on her arms were drawing her closer. “Afraid to find out?” he asked, and it was the trace of huskiness in his voice that she remembered, that worked its strange spell on her again, as it had so long ago. His hands shifted to the curve of her waist. “Make up your mind,” he whispered, and in her confused state of loneliness and longing, she made no protest when he bent his head. A shock jolted through her as his lips touched hers, warm, inviting-brushing slowly back and forth. Paralyzed, she waited for that shattering passion he’d shown her before, without realizing that her participation had done much to trigger it. Standing still and tense, she waited to experience that forbidden burst of exquisite delight…wanted to experience it, just once, just for a moment. Instead his kiss was feather-light, softly stroking…teasing! She stiffened, pulling back an inch, and his gaze lifted lazily from her lips to her eyes. Dryly, he said, “That’s not quit the way I remembered it.” “Nor I,” Elizabeth admitted, unaware that he was referring to her lack of participation. “Care to try it again?” Ian invited, still willing to indulge in a few pleasurable minutes of shared ardor, so long as there was no pretense that it was anything but that, and no loss of control on his part. The bland amusement in his tone finally made her suspect he was treating this as some sort of diverting game or perhaps a challenge, and she looked at him in shock, “Is this a-a contest?” “Do you want to make it into one?” Elizabeth shook her head and abruptly surrendered her secret memories of tenderness and stormy passion. Like all her other former illusions about him, that too had evidently been false. With a mixture of exasperation and sadness, she looked at him and said, “I don’t think so.” “Why not?” “You’re playing a game,” she told him honestly, mentally throwing her hands up in weary despair, “and I don’t understand the rules.” “They haven’t changed,” he informed her. “It’s the same game we played before-I kiss you, and,” he emphasized meaningfully, “you kiss me.” His blunt criticism of her lack of participation left her caught between acute embarrassment and the urge to kick him in the shin, but his arm was tightening around her waist while his other hand was sliding slowly up her back, sensuously stroking her nape. “How do you remember it?” he teased as his lips came closer. “Show me.
Judith McNaught (Almost Heaven (Sequels, #3))
I want you to figure to yourselves a girl sitting with a pen in her hand, which for minutes, and indeed for hours, she never dips into the inkpot. The image that comes to my mind when I think of this girl is the image of a fisherman lying sunk in dreams on the verge of a deep lake with a rod held out over the water. She was letting her imagination sweep unchecked round every rock and cranny of the world that lies submerged in the depths of our unconscious being. Now came the experience, the experience that I believe to be far commoner with women writers than with men. The line raced through the girl’s fingers. Her imagination had rushed away. It had sought the pools, the depths, the dark places where the largest fish slumber. And then there was a smash. There was an explosion. There was foam and confusion. The imagination had dashed itself against something hard. The girl was roused from her dream. She was indeed in a state of the most acute and difficult distress. To speak without figure she had thought of something, something about the body, about the passions which it was unfitting for her as a woman to say. Men, her reason told her, would be shocked. The consciousness of — what men will say of a woman who speaks the truth about her passions had roused her from her artist’s state of unconsciousness. She could write no more. The trance was over. Her imagination could work no longer. This I believe to be a very common experience with women writers — they are impeded by the extreme conventionality of the other sex.
Virginia Woolf (Profissões para mulheres e outros artigos feministas)
A bomb here and a bullet there A bomb here and a bullet there, A wall riddled with bullets everywhere, A man dead, a woman crying, A young child crying and for nobody’s sake dying, A building collapsing somewhere, Homes on fire everywhere, A soldier scanning for enemies, A civilian seeking innocence in these wary faces who too are born of fairies, A state of emergency declared in the war torn regions, It is a crisis of all sorts, for humans, for every life form, and for my once familiar flock of pigeons, Feelings of nothingness and nowhere appear to dominate, Because that is what happens to mind when you have nothing to share but only hate, A bullet to kill someone you don't even know, A bomb to destroy a home that for someone is all he/she could ever know, All gone, all lost, all turned to ash, And from the sky a plane falls, it appears to be a fateful crash, Where someone will die soon, And it will be missed by many, and ah the pain of the moon, To not find him anywhere not even in the sky, For when you crash in wars you do not die, A part of you lies on Earth and a part of you hangs somewhere in the Sky, Confusing the angel of death whether to claim the remains that lie on the Earth or the hopes that died in the Sky, Wars do not end when bullets are not fired and bombs do not fall anymore, Because those who lose their hopes to wars are in a state of war forever and its immortal pain is what their hearts cannot ignore, For a few it is just about a bomb here and a bullet there, Unable to see injured memories and dying hopes everywhere!
Javid Ahmad Tak (They Loved in 2075!)
Is this weird?" she asked with a satisfied sigh. Jay shook his head. "Nah," he answered, rubbing his hand along the sensitive skin of her arm. "It was gonna happen eventually. I'm just glad it's finally out there...I was getting tired of waiting." Violet was confused. Out there? What the hell was that supposed to mean? It was going to happen eventually? How could he have known what was going to happen? She wiggled out from beneath him. "What do you mean, you were tried of waiting? Waiting for what, exactly?" She propped herself back up on her elbow as she interrogated him, waiting for an answer. He let the question linger between them for longer than he needed to, deliberately teasing Violet as she waited impatiently. But when he finally did answer her, it proved to be well worth the minor annoyance. "I was just waiting for you to want me as much as I wanted you." His words were quiet but carried one hell of an impact. "I knew we were going to be together; it was just a matter of time. I kept hoping that you would figure it out. But for a smart girl, you're a little dense, Vi. I kept bringing up Lissie Adams, and showing you the notes she was leaving me, hoping that you'd get pissed enough to finally admit how you felt about me." Lissie Adams. Just hearing the other girl's name made Violet bristle enviously, causing her to shiver. She rubbed her arms protectively and hoped that Jay didn't notice. "What makes you think I was feeling anything?" she asked him suspiciously, as if he'd somehow read her mind. If she had been the kind of girl who kept a diary, she would have sworn that he'd picked the lock and read it word for word. He grinned at her. "Because you did," he stated matter-of-factly. "I know, because I did, and there was just no way that you didn't feel it too." She didn't bother denying it and instead asked, "So you used Lissie to make me jealous?" She tried to sound indignant, but it was difficult when what she really wanted to do was dance around her room triumphantly. She wondered what Lissie would think if she could see them now, together on Violet's bed. "No, I tried to use Lissie. But apparently you're more pigheaded than I gave you credit for. I thought for sure that would do it. Instead, it backfired on me, and you agreed to go to the dance with...someone else." He gritted his teeth, probably without even realizing it, as he choked out the words, unable to actually say Grady's name. "And when I realized you were going with him, I figured the only way I was going to get to see you that night was to ask Lissie to go with me. I figured I could sneak in at least one dance with you." Violet couldn't help it-she giggled. Just a little. It was just too much. The whole thing. Jay trying to trick her into revealing her feelings for him. Grady trying to kiss her last night. And then this...now...she and Jay cuddled up together on her bed...making out. It was crazy. "You think that's funny, huh?" He seemed a little bent that she was laughing at him. "Joke's on me, I guess," she said, serious now. "I get to sit at home, while you and Lissie Adams go to Homecoming." She tried to sound like it was no big deal, but the truth was that it stung more than she wanted it to. Jay reached up and wrapped his hand around the back of her neck. He pulled her toward him, staring her in the eye as they closed the distance between them. Violet felt an agonizing thrill at just being so hear him again. "I called her last night to cancel after I dropped you off." His voice was thick and husky, giving her chills. "I told her I was going to the dance with you instead.
Kimberly Derting (The Body Finder (The Body Finder, #1))
One can even alter, confuse, or interfere with particular conscious states by intruding upon the activities of the brain, chemically, surgically, traumatically, or otherwise; but one can never enter into, let alone measure, the persistent and irreducibly private perspective of the subject in whom these states inhere. This should be obvious, even to the most committed believer in empirical method, but its implications often prove strangely difficult to grasp (perhaps they are altogether too obvious): there is an absolute qualitative abyss between the objective facts of neurophysiology and the subjective experience of being a conscious self, and so a method capable of providing a model of only the former can never produce an adequate causal narrative of the latter. While one may choose to believe that the brain’s objectively observable electrochemical processes and the mind’s subjective, impenetrably private experiences are simply two sides of a single, wholly physical phenomenon, there is still no empirical way in which the two sides can be collapsed into a single observable datum, or even connected to one another in a clear causal sequence. The purely physical nature of those experiences remains, therefore, only a conjecture, and one that lacks even the support of a plausible analogy to some other physical process, as there is no other “mechanism” in nature remotely similar to consciousness. The difference in kind between the material structure of the brain and the subjective structure of consciousness remains fixed and inviolable, and so the precise relation between them cannot be defined, or even isolated as an object of scientific scrutiny. And this is an epistemological limit that it seems reasonable to think may never be erased, no matter how sophisticated our knowledge of the complex activities of the brain may become;
David Bentley Hart (The Experience of God: Being, Consciousness, Bliss)
If we stop trying to be present and instead tap into our breath, align our eyes and mind congruently, and respond to life’s invitations, presence finds us. Presence is what arises when we embrace all that life (and light) has to offer. When we stop searching, we start finding. By looking less, we see more. When we allow the light within us to merge with the light that guides us, we experience oneness. Without any effort, we relax into a state where we have no decisions to make. There is no confusion, second-guessing, thinking, or searching for answers. There is just beingness — an acceptance of life as it is. With presence, life becomes magical. We not only feel better, but our stress dissipates and our bodies heal. We respond to life more fluidly, developing an ability to be with whatever arises, flowing in response to life in the same way that children do. Infants and children do not look for anything; they simply respond to whatever calls their attention. When we reawaken this innate ability in ourselves, our lives transform radically. We enter a state that some call “the zone,” “the flow,” or even “genius consciousness,” in which “we” disappear and our knowledge is no longer limited to information received from the five senses. We become more empathetic toward ourselves and others, and more intuitive. Rather than reacting to one situation after another, we start flowing with life and, over time, we become increasingly aware of experiences just before they occur and can now “welcome” them. It is a miraculous state of being. What you might call the “divine inspiration” encoded in light moves us in a direction that is expansive, infusing us with a deep desire — beyond the wish for anything personal or material — to embrace our most potent longing for oneness with the vision we have been given. There remains only a witness who is present, spacious, and imperturbable. Everything appears clear and seems to scintillate. The resulting sense of peace is so blissful that it may bring tears to our eyes. No matter how many miracles we experience, each new wonder is always astounding, inviting in more such experiences and reminding us that all of life is literally beyond belief.
Jacob Israel Liberman (Luminous Life: How the Science of Light Unlocks the Art of Living)
Morning sweetheart," he said quietly, thinking it was Sarah who'd kissed him awake. "What time is it? I guess I better get up huh? We've got a long drive ahead of us today." "From what I hear, you were up quite a bit last night," Tina said, smiling at him sweetly. He opened his eyes then and sat up quickly. "Oh...hi, uh...good morning. Jeez I'm sorry, I thought you were Sarah," he said quickly. "Wait...you were kissing me again? God Tina, we can't keep doing that. If Sarah finds out...," he said, but he didn't get to finish. "Sarah already knows," Sarah said, leaning against the door jam with her coffee in her hand, as well as a second cup that she'd brought for him. Jarrod actually fell out of bed he was so shocked by her sudden appearance. It was heartbreaking how incredibly guilty he looked. "Oh god, sweetie I was asleep, I swear. I didn't do it on purpose," he said quickly. "Didn't you? You mean you don't enjoy kissing her?" Sarah asked, really enjoying this little game. "Well, yeah...I mean...oh jeez." "You're not sure? Maybe you should kiss her again, and then you can decide," Sarah said. Tina just smiled and then pooched her lips out at him. "Come on you guys, I just woke up. Please don't mess with me, it's too early for that." "Tell me something," Sarah said. "Who did you have sex with last night?" Jarrod just stood there looking confused. "Uh...you. You were here for it right?" he said finally. "Yeah, I was, but it was really Tina you were doing all night, wasn't it? She looked damn good in that outfit, didn't she?" That did it. Now his face turned beet red and he just stood there, naked and looking incredibly guilty. "It's ok sweetie, I don't mind...really. Now here, drink your coffee and get ready. We have a big day ahead of us," she said as she handed him his coffee and gave him a kiss. "Wait...what? God I'm so confused," he said. "I would be too if I was standing in front of two girls naked with a cup of coffee in my hand. Careful you don't spill it. You might burn something you'll be needing later," Sarah laughed as both her and Tina walked out the door and headed back to the kitchen. Jarrod just stood there in a state of total confusion, wondering what the hell just happened.
Duane L. Martin (Exploration (Unseen Things, #3))
These questions are closely related to one of the Buddha’s main interests: how to lead a virtuous life. Every spiritual tradition is concerned with virtue, but what does virtue mean? Is it the same as following a list of dos and don’ts? Does a virtuous person have to be a goody-goody? Is it necessary to be dogmatic, rigid, and smug? Or is there room to be playful, spontaneous, and relaxed? Is it possible to enjoy life while at the same time being virtuous? Like many spiritual traditions, the Dharma has lists of positive and negative actions. Buddhists are encouraged to commit to some basic precepts, such as not to kill, steal, or lie. Members of the monastic community, such as myself, have much longer lists of rules to follow. But the Buddha didn’t establish these rules merely for people to conform to outer codes of behavior. The Buddha’s main concern was always to help people become free of suffering. With the understanding that our suffering originates from confusion in our mind, his objective was to help us wake up out of that confused state. He therefore encouraged or discouraged certain forms of behavior based on whether they promoted or hindered that process of awakening. When we ask ourselves, “Does it matter?” we can first look at the outer, more obvious results of our actions. But then we can go deeper by examining how we are affecting our own mind: Am I making an old habit more habitual? Am I strengthening propensities I’d like to weaken? When I’m on the verge of lying to save face, or manipulating a situation to go my way, where will that lead? Am I going in the direction of becoming a more deceitful person or a more guilty, self-denigrating person? How about when I experiment with practicing patience or generosity? How are my actions affecting my process of awakening? Where will they lead? By questioning ourselves in these ways, we start to see “virtue” in a new light. Virtuous behavior is not about doing “good” because we feel we’re “bad” and need to shape up. Instead of guilt or dogma, how we choose to act can be guided by wisdom and kindness. Seen in this light, our question then boils down to “What awakens my heart, and what blocks that process from happening?” In the language of Buddhism, we use the word “karma.” This is a way of talking about the workings of cause and effect, action and reaction.
Pema Chödrön (Welcoming the Unwelcome: Wholehearted Living in a Brokenhearted World)
Karmic Cause and Effect It is very important to contemplate the connection between our mental states and our actions. Our karmic patterns are formed and sustained by the intentional actions of the “three gates” of body, speech, and mind—everything we do, say, or think with volitional intention. Our actions and reactions form the cause and effect of action (Skt. karma; Tib. las) that in turn determines the kinds of experiences we have. As such, our mind has the potential to transport us to elevated states of existence or to plunge us into demeaning states of confusion and anguish. Our actions are not like footprints left on water; they leave imprints in our minds, the consequences of which will invariably manifest unless we can somehow nullify them. As the thirteenth Karmapa, Dudul Dorje (1733–97) states: In the empty dwelling place of confusion, Desire is unchanging, marked on the mind Like an etching on rock.13 The thoughts and emotions we experience and the attitudes and beliefs we hold all help to mold our character and dispositions and the kind of people we become. Conditioned existence is characterized by delusions, defilements, confusions, and disturbances of all kinds. We have to ask ourselves why we experience so much pain, while our pleasures are so ephemeral and transient. The answer is that these are the karmic fruits of our negative actions (Skt. papa-karma; Tib. sdig pa’i las). Jamgön Kongtrül says: The result of wholesome action is happiness; the result of unwholesome action is suffering, and nothing else. These results are not interchangeable: when you plant buckwheat, you get buckwheat; when you plant barley, you get barley.14 This cycle of cause and effect continues relentlessly, unless we embark on a virtuous spiritual path and learn to reverse this process by performing wholesome actions (Skt. kusala-karma; Tib. dge ba’i las). It is our intentions that determine whether an action is wholesome or unwholesome, and therefore it is our intentions that will dictate the quality of our future experiences. We have to think of karmic cause and effect in the following terms: “My current suffering is due to the negative actions, attitudes, thoughts, and emotions I performed in the past, and whatever I think, say, and do now will determine what I experience and become in the future. So from now on, I will contemplate the truth of karma, and pursue my spiritual practices with enthusiasm and positive intentions.
Traleg Kyabgon (The Practice of Lojong: Cultivating Compassion through Training the Mind)
CHAPTER 5. Advice from a Caterpillar The Caterpillar and Alice looked at each other for some time in silence: at last the Caterpillar took the hookah out of its mouth, and addressed her in a languid, sleepy voice. “Who are you?” said the Caterpillar. This was not an encouraging opening for a conversation. Alice replied, rather shyly, “I—I hardly know, Sir, just at present—at least I know who I was when I got up this morning, but I think I must have been changed several times since then.” “What do you mean by that?” said the Caterpillar, sternly. “Explain yourself!” “I can’t explain myself, I’m afraid, Sir,” said Alice, “because I’m not myself, you see.” “I don’t see,” said the Caterpillar. “I’m afraid I can’t put it more clearly,” Alice replied, very politely, “for I can’t understand it myself, to begin with; and being so many different sizes in a day is very confusing.” “It isn’t,” said the Caterpillar. “Well, perhaps you haven’t found it so yet,” said Alice; “but when you have to turn into a chrysalis—you will some day, you know—and then after that into a butterfly, I should think you’ll feel it a little queer, won’t you?” “Not a bit,” said the Caterpillar. “Well, perhaps your feelings may be different,” said Alice: “all I know is, it would feel very queer to me.” “You!” said the Caterpillar contemptuously. “Who are you?” Which brought them back again to the beginning of the conversation. Alice felt a little irritated at the Caterpillar’s making such very short remarks, and she drew herself up and said, very gravely, “I think you ought to tell me who you are, first.” “Why?” said the Caterpillar. Here was another puzzling question; and, as Alice could not think of any good reason, and as the Caterpillar seemed to be in a very unpleasant state of mind, she turned away. “Come back!” the Caterpillar called after her. “I’ve something important to say!” This sounded promising, certainly. Alice turned and came back again. “Keep your temper,” said the Caterpillar. “Is that all?” said Alice, swallowing down her anger as well as she could. “No,” said the Caterpillar. Alice thought she might as well wait, as she had nothing else to do, and perhaps after all it might tell her something worth hearing. For some minutes it puffed away without speaking; but at last it unfolded its arms, took the hookah out of its mouth again, and said “So you think you’re changed, do you?” “I’m afraid I am, Sir,” said Alice. “I can’t remember things as I used—and I don’t keep the same size for ten minutes together!
Lewis Carroll (Alice's Adventures in Wonderland)
1. Do not chase those who go, and do not stop those who come. -Blind- 카톡【AKR331】텔레【RDH705】라인【SPR331】위커【SPR705】 저희는 7가지 철칙을 바탕으로 거래를 합니다. 고객들과 지키지못할약속은 하지않습니다 1.정품보장 2.총알배송 3.투명한 가격 4.편한 상담 5.끝내주는 서비스 6.고객님 정보 보호 7.깔끔한 거래 제품구입하실때는 제가 고객님들께 약속드리는것만큼 저희쪽과 약속도 지켜주시기 바랍니다 24시간 언제든지 문의주세요 클릭해주셔셔 감사합니다 구체적인 내용은 문의하셔셔 상담받아보세요 2. Watch out for those surrounded by dark clouds. – Balthazar Graciasian 3. Rather than let me live in Paradise alone There will be no greater penalty. Goethe 4. When you associate with others, the first thing you should not forget Because the other person has their own way of life In order not to confuse them, they should not interfere with others' lives. Henry James 5. You have a bad relationship with others I hate that person being with you, If you are right and you don't agree, The person will not be reproved It is you who should be reproved. Because you have not done your heart and devotion to that person. Tolstoy 6. If you want to be liked by others, Just show that you are having a great time together. If you do that, instead of just having fun Better to hang out with the other person. And people with this temperament Even if you don't have great culture or wisdom, you have common sense. That behaviour, Who have great talent and lack this disposition I greatly move others' minds. Joseph Addis   7. Anyone who accepts others generously Always get people's hearts, Who rules with dignity and force Always buy people's anger. -King Sejong- 8. I want to interest others. Don't close your ears and eyes yourself Show interest in others. If you don't understand this, However talented and capable It is impossible to get along with others. Lawrence Gould- 9. Take care of others' interests. Undistributed profits never last long. -Voltaire- 10. It is only sin that I do not know others. What's the sin of not letting others know? Jang Young-sil 11. What comes out of you returns to you. -Blind- 12. It is never a good thing to be someone's half. We are a perfect person. Andrew Matthews 13. Treating others Cherish his body as mine. My body is not only precious. Do not forget that others' bodies are also precious. And do what you desire for others first. -Confucius-   14. Most people Neither my side nor my enemy. Also what you do or yourself There are people who do not like it. It's too much to want everyone to like you. Liz Carpenter 15. In general, introverted humans Outgoing humans get along well with outgoing humans. It is because the mind is at first comfortable and easy to understand. But the state of being at ease It is not a good condition for your own growth. Theodore Rubin
15 kinds of relationship sayings
Kshemaraja says: Let people of great intelligence closely understand the Goddess Consciousness who is simultaneously of the nature of both revelation (unmesha) and concealment (nimesha). The best attitude is to regard everything that happens in the group as the play of Chiti. Revelation is Shiva and confusion is also Shiva. However, there is always recourse to A-Statements, statements of present feeling. An A-Statement (I feel mad, sad, bad, scared or glad), is already at a higher level than a statement in which the A-Statement is not acknowledged or expressed. A person might be angry and not know it. That anger will colour all his opinions and attitudes and distort them. The simple statement, ‘I am angry’, is much closer to the truth and also much less destructive. Making A-Statements keeps thought closely tied to feeling. If thought wanders away from feeling, that is, if it is unconscious of the feeling underlying it, it can and does create universes of delusion. When thought is tied to feeling, it becomes much more trustworthy. If I were to look for a scriptural justification of the concept of the A-Statement, I would point to the remarkable verse (I.4) from Spanda Karikas: I am happy, I am miserable, I am attached—these and other cognitions have their being evidently in another in which the states of happiness, misery, etc., are strung together. Notice the A-Statements (I am happy, etc.). Of course, the point that Vasugupta is making has to do with the old debate with the Buddhists. He is saying that these cognitions or A-Statements must exist within an underlying context, the Self. The Buddhist logicians denied the existence of a continuous Self, saying that each mind moment was essentially unrelated to every other one. Leaving that debate aside, the verse suggests the close connection of the A-Statement with the Self. The participant in Shiva Process work makes an A-Statement, understanding that with it he comes to the doorway of the Self, which underlies it. I think of the A-Statement as a kind of Shaivite devotional ritual. The Shaiva yogi sacramentalises every movement and gesture of life and by making a perfect articulation of present feeling, he performs his sacrament to the presence of divinity in that moment. Once the A-Statements are found, expansion takes place via B-Statements, any statements that uplift, and G-Statements, those B-Statements that are scriptural or come from higher Consciousness. Without G-Statements the inquiry might be merely psychological, or rooted in the mundane. Without A-Statements we are building an edifice on shaky foundations. Balance is needed. Mandala of the Hierarchy of Statements. Self-inquiry leads to more subtle and profound understanding. A-Statements set the foundation of present feeling, B-Statements draw on inner wisdom and G-Statements lift the inquiry to higher Consciousness.
Shankarananda (Consciousness Is Everything: The Yoga of Kashmir Shaivism)
Recently, brain scans of schizophrenics taken while they were having auditory hallucinations have helped explain this ancient disorder. For example, when we silently talk to ourselves, certain parts of the brain light up on an MRI scan, especially in the temporal lobe (such as in Wernicke’s area). When a schizophrenic hears voices, the very same areas of the brain light up. The brain works hard to construct a consistent narrative, so schizophrenics try to make sense of these unauthorized voices, believing they originate from strange sources, such as Martians secretly beaming thoughts into their brains. Dr. Michael Sweeney of Ohio State writes, “Neurons wired for the sensation of sound fire on their own, like gas-soaked rags igniting spontaneously in a hot, dark garage. In the absence of sights and sounds in the surrounding environment, the schizophrenic’s brain creates a powerful illusion of reality.” Notably, these voices seem to be coming from a third party, who often gives the subject commands, which are mostly mundane but sometimes violent. Meanwhile, the simulation centers in the prefrontal cortex seem to be on automatic pilot, so in a way it’s as though the consciousness of a schizophrenic is running the same sort of simulations we all do, except they’re done without his permission. The person is literally talking to himself without his knowledge. HALLUCINATIONS The mind constantly generates hallucinations of its own, but for the most part they are easily controlled. We see images that don’t exist or hear spurious sounds, for example, so the anterior cingulate cortex is vital to distinguish the real from the manufactured. This part of the brain helps us distinguish between stimuli that are external and those that are internally generated by the mind itself. However, in schizophrenics, it is believed that this system is damaged, so that the person cannot distinguish real from imaginary voices. (The anterior cingulate cortex is vital because it lies in a strategic place, between the prefrontal cortex and the limbic system. The link between these two areas is one of the most important in the brain, since one area governs rational thinking, and the other emotions.) Hallucinations, to some extent, can be created on demand. Hallucinations occur naturally if you place someone in a pitch-black room, an isolation chamber, or a creepy environment with strange noises. These are examples of “our eyes playing tricks on us.” Actually, the brain is tricking itself, internally creating false images, trying to make sense of the world and identify threats. This effect is called “pareidolia.” Every time we look at clouds in the sky, we see images of animals, people, or our favorite cartoon characters. We have no choice. It is hardwired into our brains. In a sense, all images we see, both real and virtual, are hallucinations, because the brain is constantly creating false images to “fill in the gaps.” As we’ve seen, even real images are partly manufactured. But in the mentally ill, regions of the brain such as the anterior cingulate cortex are perhaps damaged, so the brain confuses reality and fantasy.
Michio Kaku (The Future of the Mind: The Scientific Quest to Understand, Enhance, and Empower the Mind)
Now, with all seven of these chakras revolving in the right direction with no blockages whatsoever, your kundalini would not be able to help itself from rising into that state of bliss, which it perceives above. Ultimately then, as one gets ready for kundalini awakening, the goal is to help those chakras clear, open, and align. Kundalini will respond with the greatest ease of motion accomplished and will demonstrate how well it knows what to do. As you begin to work through these chakras blockages or energetic reversals, you may find that those struggles look something like this. Blockages for the root chakra may look like low energy, general fear, persistent exhaustion, identity crisis, feeling isolated from the environment, eating disorders, general lack or erratic appetite, blatant materialism, difficulty saving money, or overall constant health problems. For the sacral chakra, blockages or reversals may look like lack of creativity, lack of inspiration, low or no motivation, low or no sexual appetite, feelings of insignificance, feelings of being unloved, feelings of being unaccepted, feelings of being outcasted, inability to care for oneself or persistent and recurrent problems of relationship with one's intimate partners. Blockages may look like identity crises or deficits for the solar plexus chakra, low self-esteem, low or no self-esteem, digestive problems, food intolerance, poor motivation, persistent weakness, constant nausea, anxiety disorders, liver disorder or disease, repeated illnesses, loss of core strength, lack of overall energy, recurrent depression with little relief, feelings of betrayal, For the chakra of the heart, reversals and blockages may seem like the inability to love oneself or others, the inability to put others first, the inability to put oneself first, the inability to overcome a problem ex, constant grudges, confidence issues, social anxiety or intense shyness, the failure to express emotions in a healthy way, problems of commitment, constant procrastination, intense anxiety For the throat chakra, blockages might seem like oversharing, inability to speak truthfully, failure to communicate with others, severe laryngitis, sore throats, respiratory or airway constraints, asthma, anemia, excessive exhaustion, inability to find the right words, paralyzing fear of confusion, nervousness in public situations, sometimes extreme dizziness, physical submissiveness, verba. For the third eye chakra, blockages or reversals might seem like a lack of direction in life, increasingly intense feelings of boredom or stagnation, migraines, insomnia, eye or vision problems, depression, high blood pressure, inability to remember one's dreams, constant and jarring flashbacks, closed-mindedness, fear, history of mental disorders, and history of addiction. For the crown chakra, blockages may look like feelings of envy, extreme sadness, need for superiority over others, self-destructive behaviors, history of addiction, generally harmful habits, dissociations from the physical plane, inability to make even the easiest decisions, persistent exhaustion, terrible migraines, hair loss, anemia, cerebral confusion, poor mental control, lack of intellect.
Adrian Satyam (Energy Healing: 6 in 1: Medicine for Body, Mind and Spirit. An extraordinary guide to Chakra and Quantum Healing, Kundalini and Third Eye Awakening, Reiki and Meditation and Mindfulness.)
There would seem to be only one question for philosophy to resolve: what must I do? Despite being combined with an enormous amount of unnecessary confusion, answers to the question have at any rate been given within the philosophical tradition of the Christian nations. For example, in Kant's Critique of Practical Reason, or in Spinoza, Schopenhauer and especially Rousseau. But in more recent times, since Hegel's assertion that all that exists is reasonable, the question of what one must do has been pushed to the background and philosophy has directed its whole attention to the investigation of things as they are, and to fitting them into a prearranged theory. This was the first step backwards. The second step, degrading human thought yet further, was the acceptance of the struggle for existence as a basic law, simply because that struggle can be observed among animals and plants. According to this theory the destruction of the weakest is a law which should not be opposed. And finally, the third step was taken when the childish originality of Nietzche's half-crazed thought, presenting nothing complete or coherent, but only various drafts of immoral and completely unsubstantiated ideas, was accepted by the leading figures as the final word in philosophical science. In reply to the question: what must we do? the answer is now put straightforwardly as: live as you like, without paying attention to the lives of others. Turgenev made the witty remark that there are inverse platitudes, which are frequently employed by people lacking in talent who wish to attract attention to themselves. Everyone knows, for instance, that water is wet, and someone suddenly says, very seriously, that water is dry, not that ice is, but that water is dry, and the conviction with which this is stated attracts attention. Similarly, the whole world knows that virtue consists in the subjugation of one's passions, or in self-renunciation. It is not just the Christian world, against whom Nietzsche howls, that knows this, but it is an eternal supreme law towards which all humanity has developed, including Brahmanism, Buddhism, Confucianism and the ancient Persian religion. And suddenly a man appears who declares that he is convinced that self-renunciation, meekness, submissiveness and love are all vices that destroy humanity (he has in mind Christianity, ignoring all the other religions). One can understand why such a declaration baffled people at first. But after giving it a little thought and failing to find any proof of the strange propositions, any rational person ought to throw the books aside and wonder if there is any kind of rubbish that would not find a publisher today. But this has not happened with Nietzsche's books. The majority of pseudo-enlightened people seriously look into the theory of the superman, and acknowledge its author to be a great philosopher, a descendant of Descartes, Leibniz and Kant. And all this has come about because the majority of the pseudo-enlightened men of today object to any reminder of virtue, or to its chief premise: self-renunciation and love - virtues that restrain and condemn the animal side of their life. They gladly welcome a doctrine, however incoherently and disjointedly expressed, of egotism and cruelty, sanctioning the ideas of personal happiness and superiority over the lives of others, by which they live.
Leo Tolstoy
Yet let us reflect, where does the animal cease, where does man begin? — man, who is nature’s sole concern! As long as anyone desires life as he desires happiness, he has not yet raised his eyes above the horizon of the animal, for he only desires more consciously what the animal seeks through blind impulse. But that is what we all do for the greater part of our lives; usually we fail to emerge out of animality, we ourselves are the animals whose suffering seems to be senseless. But there are moments when we realize this: then the clouds are rent asunder, and we see that, in common with all nature, we are pressing towards something that stands high above us. In this sudden illumination we gaze around us and behind us with a shudder; we behold the more subtle beasts of prey and there we are in the midst of them. The tremendous coming and going of men on the great wilderness of the earth, their founding of cities and states their wars their restless assembling and scattering again, their confused mingling, mutual imitation, mutual outwitting and downtreading, their wailing in distress, their howls of joy in victory — all this is a continuation of animality; as though man was to be deliberately retrogressed and defrauded of his metaphysical disposition, indeed as though nature, after having desired and worked at man for so long, now drew back from him in fear and preferred to return to the unconsciousness of instinct. Nature needs knowledge and it is terrified of the knowledge it has need of; and so the flame flickers restlessly back and forth as though afraid of itself and seizes upon a thousand things before it seizes upon that on account of which nature needs knowledge at all. In individual moments we all know how the most elaborate arrangements of our life are made only so as to flee from the tasks we actually ought to be performing, how we would like to hide our head somewhere as though our hundred-eyed conscience could not find us out there, how we hasten to give our heart to the state, to money-making, to sociability or science merely so as no longer to possess it ourselves, how we labor at our daily work more ardently and thoughtlessly than is necessary to sustain our life because to us it is even more necessary not to have leisure to stop and think. Haste is universal because everyone is in flight from himself; universal too is the shy concealment of this haste because everyone wants to seem content and would like to deceive more sharp-eyed observers as to the wretchedness he feels; and also universal is the need for new tinkling word-bells to hang upon life and so bestow upon it an air of noisy festivity. Everyone is familiar with the strange condition in which unpleasant memories suddenly assert themselves and we then make great efforts, through vehement noise and gestures, to banish them from our minds: but the noise and gestures which are going on everywhere reveal that we are all in such a condition all the time, that we live in fear of memory and of turning inward. But what is it that assails us so frequently, what is the gnat that will not let us sleep? There are spirits all around us, every moment of our life wants to say something to us, but we refuse to listen to these spirit-voices. We are afraid that when we are alone and quiet something will be whispered into our ear, and so we hate quietness and deafen ourselves with sociability.
Friedrich Nietzsche (Schopenhauer as Educator)
Get dressed. We’re going hunting,” he says randomly. In my half-woke state, I feel like I’ve missed something crucial, because I don’t understand how those words are supposed to make sense. “I’m sorry, but what?” I ask, sipping the coffee like the lack of caffeine is the reason I heard him wrong. “We’re going hunting. Emit has some rogue, unregistered wolves who’ve just done something heinous and stupid, and we’re taking you with us, apparently.” “I don’t want to hunt wolves,” I point out, taking a step back, since he’s acting very un-Vance-like. “I don’t want you to hunt wolves, but apparently you’re going with us, or you’re going with him,” he says bitterly, glancing over his shoulder to where there’s a large SUV. Emit’s behind the wheel, smirking like he’s proud of all this. “Yeah, no. Thanks for the offer,” I say as I shut the door…and lock it. I sip my coffee again, as Lemon drinks hers in the kitchen. Her phone rings, and she stands and answers it, while I go to the fridge in search of something to eat. I hear the door unlocking, and look over my shoulder, as Lemon gives me a very unapologetic grin. “Sorry,” she says, confusing me. “But he’s still my alpha.” Emit walks in, filling up my doorway, before he grins over at me in a way that’s sort of…scary. “It’s not really optional,” he says before he stalks to me so fast I don’t have time to react, and I’m unceremoniously slung over his shoulder. My breath comes out in a surprised rush, and I bounce against him as my mind comes to terms with why the world has tipped upside down. Ingrid comes down the stairs with a small bag, giving me a shitty excuse for a contrite smile. “I’ll remember this,” I tell the traitorous omegas dryly, as they give me a little wave and send me on my way like this is a planned vacation. I don’t really put up a fight. I’ve never seen Emit actually determined to do anything, but clearly I’m outnumbered and out wolfed on this one... I allow a small smile as I’m dropped to my feet, and then wipe the smile away because I’m supposed to be annoyed... I climb in as my backpack and small duffel finish flopping to a stop, and close my robe a little more before digging for my boots. “We’ve got everything here under control! Don’t worry about deliveries or the store,” Leiza calls very excitedly, bouncing on her feet. “This is a hunting trip to kill things, right?” I ask Vance directly, though my eyes are on the very happy omegas, who are animatedly waving from the porch now. “Yes,” he states in a tone that assures me he’s not one bit happy I’m here. “Why are they treating it like I’m going on spring break?” I ask, genuinely concerned about their level of enthusiasm. I thought they were a little saner than this. Emit snorts, but clears his expression quickly. “Do I want to know what spring break is a euphemism for?” Vance asks Emit. “You’re really that old?” I groan. “Do you know how long a century is?” Vance asks me dryly. “I averaged a C on vocab tests, so yeah,” I retort, matching his condescension. Emit releases a rumble of laughter, as his body shakes with the force. Then he pulls out and begins to drive us off on our hunt. I’m so not adjusting this fast, but it seems I have no choice in the matter. It’s like a snowball rolling downhill, gaining size and momentum. Either I’ll boulder through anything when I reach the bottom, or I’ll simply go splat into a mountainside. “Do you know how quickly the vernacular shifts and accents devolve, evolve, or simply cease to exist?” Vance asks me. Now I feel a little talked down to. “No.” “I swear he used to be fun,” Emit tells me, smiling at me through the rearview
Kristy Cunning (Gypsy Origins (All The Pretty Monsters #3))
1. Do not chase those who go, and do not stop those who come. -Blind- 카톡【AKR331】텔레【RDH705】라인【SPR331】위커【SPR705】 저희는 7가지 철칙을 바탕으로 거래를 합니다. 고객들과 지키지못할약속은 하지않습니다 1.정품보장 2.총알배송 3.투명한 가격 4.편한 상담 5.끝내주는 서비스 6.고객님 정보 보호 7.깔끔한 거래 제품을 구입하실때는 저희가 구매자분들께 약속지켜드리는것만큼 구매자분들도 저희와 약속 꼭 지켜주시기 바랍니다 구체적인 내용은 문의하셔셔 상담받아보세요 클릭해주셔셔 감사합니다 24시간 언제든지 문의주세요 2. Watch out for those surrounded by dark clouds. – Balthazar Graciasian 3. Rather than let me live in Paradise alone There will be no greater penalty. Goethe 4. When you associate with others, the first thing you should not forget Because the other person has their own way of life In order not to confuse them, they should not interfere with others' lives. Henry James 5. You have a bad relationship with others I hate that person being with you, If you are right and you don't agree, The person will not be reproved It is you who should be reproved. Because you have not done your heart and devotion to that person. Tolstoy 6. If you want to be liked by others, Just show that you are having a great time together. If you do that, instead of just having fun Better to hang out with the other person. And people with this temperament Even if you don't have great culture or wisdom, you have common sense. That behaviour, Who have great talent and lack this disposition I greatly move others' minds. Joseph Addis   7. Anyone who accepts others generously Always get people's hearts, Who rules with dignity and force Always buy people's anger. -King Sejong- 8. I want to interest others. Don't close your ears and eyes yourself Show interest in others. If you don't understand this, However talented and capable It is impossible to get along with others. Lawrence Gould- 9. Take care of others' interests. Undistributed profits never last long. -Voltaire- 10. It is only sin that I do not know others. What's the sin of not letting others know? Jang Young-sil 11. What comes out of you returns to you. -Blind- 12. It is never a good thing to be someone's half. We are a perfect person. Andrew Matthews 13. Treating others Cherish his body as mine. My body is not only precious. Do not forget that others' bodies are also precious. And do what you desire for others first. -Confucius-   14. Most people Neither my side nor my enemy. Also what you do or yourself There are people who do not like it. It's too much to want everyone to like you. Liz Carpenter 15. In general, introverted humans Outgoing humans get along well with outgoing humans. It is because the mind is at first comfortable and easy to understand. But the state of being at ease It is not a good condition for your own growth. Theodore Rubin   16. Stick when you're hungry, and leave when you're hungry, When it's warm, it flocks, when it's cold This is the widespread dismissal of recognition. Chae Geun-hwa 17. With people You can't share the ball together, Together with the ball envy one another. Tribulation with people, but comfort cannot come together. Comfort will be an enemy of one another. Chae Geun-hwa 18. People must change their positions and positions. -Confucius- 19. A person is originally clean, All call for sin and blessing according to ties. The paper smells close to incense, That rope is like a fishy fish. Man dyes little by little and learns it, but he does not know how to do it himself. -Law law- 20. A person's value can only be measured in relation to others. Nietzsche 21. Be strict to yourself and generous to others -Confucius- 22. Beware of your impression of the other person Worrying is why you're the main character. Usually, a person's crush is about first showing others You should know what appears as a reaction. You don't wait Give you first. Lawrence
22 kinds of relationship sayings
I’m first up, love,” Arion says as he starts invading my space again. “I thought the only thing holding you back was your fear. Clearly the fear is absent if you’re willing to turn yourself over to the very darkest part of me. It’s amazing you’re in one piece, so clearly you played submissive very well, Violet. It’s because you were ready for me to save you and overcame your fear of me. Now we can be together.” When I say nothing and simply stare at him like he’s forever losing his mind more and more when we speak, he frowns like he’s genuinely perplexed. “Arion, no matter what you did, I couldn’t have endured another second of those cries. And you were at Abby’s mercy while in that state. You ripped my throat out and told me to put on some healing potion so you could sit down and watch the fight.” Apparently, I guess right, because his pupils widen marginally. “I held your hand when you finished,” he says like he’s defending himself. “So you could watch the fight.” “Vance was focused. It’s been ages since he focused. Thing of beauty while it happens,” he says as if that’s important information. I gesture between us. “That’s sort of the problem. I feel like the conduit for your feelings for them because you have heterosexual body parts with a homosexual mentality. I’m not sure I’m okay with simply being a conduit,” I carefully explain, causing his eyes to widen a little more, as several muffled sounds of amusement spring from somewhere else in the room. “I’m sorry, love, but you’ve really lost me,” Arion says very seriously, brow crinkling. “You want this to be a thing between you and me, even though Idun is returning, because you want them back. It looks like you’re getting that without me, so we can be friends,” I suggest, completely rambling. I don’t think I’m explaining this very well, since they’re all muffling laughter down the hall. Even Vance makes a choked sound of amusement. Or they’re just really immature about these things… That’s definitely possible. Arion scrubs a hand over his face, as someone struggles to cover a surprise laugh with a cough. “I’m so sorry. I shouldn’t be having this conversation right now. It’s inappropriate to do with an audience,” I babble. “But you’re really intense. And I’ve just survived an apocalyptic wolf storm with your mostly naked beta, whose threads are still in my bra because one set of clothes ended up being enough.” The look of frustrated confusion on his face doubles. “I could use a small break before we discuss curses, some really confusing relationship statuses, and the somewhat terrifying woman you’ve all loved rising very soon. And those wolves stole my oranges, so I need to go back and get all of them.” “I’ve already returned them to your cellar,” Emit says from somewhere behind Arion. “Then I need to go start using them while they’re useable,” I say as I quickly disentangle myself from Arion and attempt to escape. “I’ll return the shirt.” “Keep it,” he says quietly from behind me, as I finally take in the other three all standing somewhat close together, smirking at me. “I’ll drive you home,” Damien says with a slow grin. “I’m not talking to you, and if you’re a smart man, you’ll figure out why,” I state firmly. “Only when you figure it out will we discuss it.” “I’ll take you—” “I don’t want to talk to you right now, because I need to get my cool back,” I tell Emit, whose eyes immediately flick away, as his jaw tics. He’s had multiple opportunities to explain to me why he told Damien I was a monster, and yet didn’t even bother telling me what I was. All this time, I’ve been patiently waiting, refusing to get too angry. Now…I’m getting sort of freaking angry, because he still hasn’t said one word about it. “Guess that just leaves me,” Vance says as he puts his hand at the small of my back and starts guiding me out.
Kristy Cunning (Gypsy Moon (All The Pretty Monsters, #4))
of writing instruction in both K–12 schools and colleges is a symptom of this cluelessness among professionals. We would not likely see such inconsistency, after all, if any one or two approaches to teaching writing had had any discernible success. To mention just a few examples of this inconsistency, some K–12 teachers (but not all) virtually equate good writing with correct grammar, but when and if those students get to college they are often told that grammar is overrated, if not completely unimportant. In some cases, students encounter these confusingly conflicting attitudes toward grammar side by side both in K–12 and college. In a similarly confusing way, “writing” in K–12 often means creative writing or personal narrative, but in college the term shifts without warning to mean rigorous exposition, analysis, and argument. This shift often comes as a surprise or shock to students—if they become aware of it at all—because neither K–12 schools nor colleges take responsibility for informing students about it, much less explaining and justifying it.
Mark Bauerlein (The State of the American Mind: 16 Leading Critics on the New Anti-Intellectualism)
As we go through life, the experiences we encounter depend largely upon our own minds. Tibetan Buddhism teaches that the mind does not passively receive images of the world but actually creates and projects them onto the sense impressions of bare reality, using its store of memories and habitual traits. For this reason, few of us ever experience reality as it is in actuality, but instead overlay it with a host of our own projections. These projections are usually negative in nature. According to our level of inner growth, we may be able to modify these self-created visions into forms and images that are more conducive to our spiritual health and growth. Their hallucinatory nature becomes more apparent at the time of death as well as when we become more accomplished in meditation. In only we can let go of our needs and fears, then we can come to terms with such projections. If we can let go, we will come to rest in the natural state of the mind. For this profound experience to occur, our confused minds must be soothed and all our fears pacified by the compassion and skill of our spiritual friends and guides.
Jeffrey M. Schwartz (The Mind & the Brain: Neuroplasticity and the Power of Mental Force)
As we go through life, the experiences we encounter depend largely upon our own minds. Tibetan Buddhism teaches that the mind does not passively receive images of the world but actually creates and projects them onto the sense impressions of bare reality, using its store of memories and habitual traits. For this reason, few of us ever experience reality as it is in actuality, but instead overlay it with a host of our own projections. These projections are usually negative in nature. According to our level of inner growth, we may be able to modify these self-created visions into forms and images that are more conducive to our spiritual health and growth. Their hallucinatory nature becomes more apparent at the time of death as well as when we become more accomplished in meditation. In only we can let go of our needs and fears, then we can come to terms with such projections. If we can let go, we will come to rest in the natural state of the mind. For this profound experience to occur, our confused minds must be soothed and all our fears pacified by the compassion and skill of our spiritual friends and guides.
Stephen Hodge (The Illustrated Tibetan Book of the Dead: A New Reference Manual for the Soul)
I was once asked in one of those meetings to express my views on the stock market. I stated, not without a modicum of pomp, that I believed that the market would go slightly up over the next week with a high probability. How high? “About 70%.” Clearly, that was a very strong opinion. But then someone interjected,“But, Nassim, you just boasted being short a very large quantity of SP500 futures, making a bet that the market would go down. What made you change your mind?” “I did not change my mind! I have a lot of faith in my bet! [Audience laughing.] As a matter of fact I now feel like selling even more!”The other employees in the room seemed utterly confused. “Are you bullish or are you bearish?” I was asked by the strategist. I replied that I could not understand the words bullish and bearish outside of their purely zoological consideration. Just as with events A and B in the preceding example, my opinion was that the market was more likely to go up (“I would be bullish”), but that it was preferable to short it (“I would be bearish”), because, in the event of its going down, it could go down a lot. Suddenly, the few traders in the room understood my opinion and started voicing similar opinions. And I was not forced to come back to the following discussion.
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