Eastern Wisdom Quotes

To the glistening eastern sea, I give you Queen Lucy the Valiant. To the great western woods, King Edmund the Just. To the radiant southern sun, Queen Susan the Gentle. And to the clear northern skies, I give you King Peter the Magnificent. Once a king or queen of Narnia, always a king or queen of Narnia. May your wisdom grace us until the stars rain down from the heavens.

It is said an Eastern monarch once charged his wise men to invent him a sentence to be ever in view, and which should be true and appropriate in all times and situations. They presented him the words, "And this too, shall pass away." How much it expresses! How chastening in the hour of pride! How consoling in the depths of affliction!

He who blames others has a long way to go on his journey. He who blames himself is halfway there. He who blames no one has arrived.

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!

In many of the more relaxed civilizations on the Outer Eastern Rim of the Galaxy, the Hitch-Hiker's Guide has already supplanted the great Encyclopaedia Galactica as the standard repository of all knowledge and wisdom, for though it has many omissions and contains much that is apocryphal, or at least wildly inaccurate, it scores over the older, more pedestrian work in two important respects. First, it is slightly cheaper; and secondly it has the words DON'T PANIC inscribed in large friendly letters on its cover.

Life isn´t about what happens to us. It´s about how we perceive what happens to us.

If you feel anxiety or depression, you are not in the present. You are either anxiously projecting the future or depressed and stuck in the past. The only thing you have any control over is the present moment; simple breathing exercises can make us calm and present instantly.

When another person makes you suffer, it is because he suffers deeply within himself, and his suffering is spilling over. He does not need punishment; he needs help. That's the message he is sending.   - Thich Nhat Hanh

For thousands of years humans were oppressed— as some of us still are— by the notion that the universe is a marionette whose strings are pulled by a god or gods, unseen and inscrutable. Then, 2,500 years ago, there was a glorious awakening in Ionia: on Samos and the other nearby Greek colonies that grew up among the islands and inlets of the busy eastern Aegean Sea. Suddenly there were people who believed that everything was made of atoms; that human beings and other animals had sprung from simpler forms; that diseases were not caused by demons or the gods; that the Earth was only a planet going around the Sun. And that the stars were very far away.

The renaissance of interest in Eastern spiritual philosophies, various mystical traditions, meditation, ancient and aboriginal wisdom, as well as the widespread psychedelic experimentation during the stormy 1960s, made it absolutely clear that a comprehensive and cross-culturally valid psychology had to include observations from such areas as mystical states; cosmic consciousness; psychedelic experiences; trance phenomena; creativity; and religious, artistic, and scientific inspiration.

There is an old story from the Eastern tradition that says that when the gods created the universe, they found a place for everything but the truth, and this created a problem, because the gods did not want this wisdom discovered right away. One of the gods suggested the top of the highest mountain, another the farthest star, a third spoke up for the dark side of the moon, and another for the bottom of the deepest ocean. Finally, they decide to place truth inside the human heart. In that way, we would search for it all over the universe, with the secret within us all the time.

I believe in not trying to control things that are out of my control or none of my business.

But dispelling this dread isn’t a matter of trying to forget about washing dishes, it is realizing that in actual fact you only have one dish to wash, ever: this one; only one step to take, ever: this one. And that is Zen.

Not only is it a wholly remarkable book, it is also a highly successful one – more popular than the Celestial Home Care Omnibus, better selling than Fifty-three More Things to do in Zero Gravity, and more controversial than Oolon Colluphid's trilogy of philosophical blockbusters Where God Went Wrong, Some More of God's Greatest Mistakes and Who is this God Person Anyway? In many of the more relaxed civilizations on the Outer Eastern Rim of the Galaxy, the Hitch-Hiker's Guide has already supplanted the great Encyclopaedia Galactica as the standard repository of all knowledge and wisdom, for though it has many omissions and contains much that is apocryphal, or at least wildly inaccurate, it scores over the older, more pedestrian work in two important respects. First, it is slightly cheaper; and secondly it has the words DON'T PANIC inscribed in large friendly letters on its cover.

As the Eastern saying, by the sage Hilali, has it, 'one person who understands is worth a hundred who merely obey a custom.

Life is really simple, but we insist on making it complicated.   - Confucius

Set your heart on doing good. Do it over and over again, and you will be filled with joy.   - Gautama Buddha

This is my simple religion. There is no need for temples; no need for complicated philosophy. Our own brain, our own heart is our temple; the philosophy is kindness.   - Dalai Lama

You cannot stop the birds of sadness from flying over your head, but you can stop them from building nests in your hair.

I believe there are only three businesses: my business, other people's business, and God's business.

When sadness comes, just sit by the side and look at it and say, “I am the watcher, I am not sadness,” and see the difference. Immediately you have cut the very root of sadness. It is no more nourished. It will die of starvation. We feed these emotions by being identified with them.   - Bhagwan Shree Rajneesh

When we are mindful, deeply in touch with the present moment, our understanding of what is going on deepens, and we begin to be filled with acceptance, joy, peace and love.   - Thich Nhat Hanh

Learning to remain nonreactive is the name of the game. Does this mean living without passion? Absolutely not. Live, love, laugh, and learn—just don’t be a sucker for drama. Live your life with enthusiasm and purpose, and don’t be a pawn in someone else’s vision for you. You drive. Better yet, let your Higher Self drive, and you relax.

The next aspect of the mystical feeling is even more difficult to assimilate into our ordinary practical intelligence. It is the overwhelming sense that everything that happens — everything that I or anybody else has ever done — is part of a harmonious design and that there is no error at all.

It is always the false that makes you suffer, the false desires and fears, the false values and ideas, the false relationships between people. Abandon the false and you are free of pain; truth makes happy, truth liberates.   - Nisargadatta Maharaj

We know that human love is genuine only when it is felt in the depth of the heart. And we know that this is true whether it be love for another human or love of God. And, of course, we are always looking to receive genuine love. We don’t want others to love us because they are forced to. We want them to love us because they really do love us in their hearts.

Life is a challenge, meet it! Life is a dream, realize it! Life is a game, play it! Life is Love, enjoy it!   - Sai Baba

Whatever words we utter should be chosen with care for people will hear them and be influenced by them for good or ill.   - Gautama Buddha

When hungry, eat your rice; when tired, close your eyes. Fools may laugh at me, but wise men will know what I mean.   - Linji Yixuan

The great man is he who does not lose his child's-heart.   - Mencius

Obstacles are the scary things we see when we take our eyes off our goal.” Learn

Be concerned with how you live than with how long

He headed to the outer Eastern rim of the Galaxy, where it was said, wisdom and truth were to be found, most particularly on planet Hawalius, which was a planet of oracles and seers and soothsayers and also take-out pizza parlors, because most mystics were completely incapable of cooking for themselves.

To all who wish to expand themselves and create unity in the world/universe while believing it is right to limit others in their beliefs, understanding or awareness; your illusion of growth will be your own prison, not theirs. When asked to help another learn how finding peace within the self - which I will always help any find - never ask to avoid the wisdom of certain people/s due to religious beliefs. Jesus was middle-eastern and was kind to all.

Quoting from Phillip Moffitt Will Yoga and Meditation Really Change My Life? The most profound change I’m aware of just now is a growing realization that life is not personal. This may seem a surprising or even strange view to those unfamiliar with Eastern spirituality, but it has powerful implications. It’s very freeing to see that events in my life are arising because of circumstances in which I am not involved, but that I’m not at the center of them in any particular way. They’re impersonal. They’re arising because of causes and conditions. They are not “me.” There is a profound freedom in this. It makes life much more peaceful and harmonious because I’m not in reaction to events all the time. (134)

Look at the sun. The sun is shining. Nobody polishes the sun. The sun just shines. Look at the moon, the sky, the world at its best. Unfortunately, we human beings try to fit everything into conditionality. We try to make something out of nothing. We have messed everything up. That’s our problem. We have to go back to the sun and the moon, to dragons, tigers, lions, garudas (mythical birds). We can be like the blue sky, sweethearts, and the clouds so clean, so beautiful. We don’t have to try too hard to find ourselves. We haven’t really lost anything; we just have to tune in. The majesty of the world is always there.

One of the greatest ideas that has ever been produced is the Hindu idea that the world is a drama in which the central and supreme self behind all existence has gotten lost and has come to believe that it is not the one supreme self, but all the creatures that there are. It has come to believe in its own artistry. And the more involved, the more anxious, the more finite, the more limited the infinite manages to feel itself to be, the greater that artistry, the greater the depth of the illusion that it has created.

Her sense of self is built on a strong inner foundation. She’s cultivated her breath and tapped into her connection with the entire Universe. What accolades other people may give her do not matter. She is reinforced by life and nature as her exuberance and enthusiasm radiate from within.

ფონის გარჩევას თუ ისწავლით, იგივეს აღმოაჩენთ, რასაც - მუსიკაში. ბგერებს შორის ინტერვალების გამოა, მელოდია რომ გვესმის. ინტერვალებს რომ ვერ აღვიქვამდეთ, რიტმი გამოგრჩებოდათ და ნოტები ერთი და იმავე ხმის ვარიაციებად იქცეოდნენ. მელოდია რომ მოისმინოთ, ნოტებს შორის ინტერვალი უნდა გესმოდეთ. მსგავსად ამისა, უნდა შეძლოთ ადამიანებს შორის არსებული ინტერვალი დაინახოთ - ის, რაც არ გამოითქმის და რაც შინაგანია. მაშინ დაიწყებთ ერთმანეთთან შეკავშირებას.

In many of the more relaxed civilizations on the Outer Eastern Rim of the Galaxy, the Hitchhiker’s Guide has already supplanted the great Encyclopedia Galactica as the standard repository of all knowledge and wisdom, for though it has many omissions and contains much that is apocryphal, or at least wildly inaccurate,

Look at the stars. They are not arranged; instead they seem to be scattered through the heavens like sea spray. Yet you could never criticize stars for displaying poor taste, any more than you could criticize mountain ranges for having awkward proportions. These designs are spontaneous, and yet they demonstrate the wiggly patterns of nature that are quite different from anything you would call a mess. We can’t quite put our finger on what the difference is between the two, but we certainly can see the difference between a tide pool and an ashtray full of garbage. We may not be able to define the difference, but we know they are different.

But if we were to realize that we are, as it were, all action, all deed — the doer vanishes, and with it vanishes this sense of man as something separate, something cut off, walled away from the rest of the world by his skin. When that realization comes about; when, in other words, our own separateness disappears, we have what the Buddha called nirvana

We cut three telegraph wires, and fastened the free ends to the saddles of six riding-camels of the Howeitat. The astonished team struggled far into the eastern valleys with the growing weight of twanging, tangling wire and the bursting poles dragging after them. At last they could no longer move. So we cut them loose and rode laughing after the caravan.

One of the cardinal features of the Buddha’s teaching is that all life, however solid it may seem to be, and all things, however separate they may seem to be, are in a state of flux. That is to say that the world we live in doesn’t consist so much of things or entities as it consists of process. Everything is in a constant state of flowing pattern. By way of illustration you might say that it’s something like the flowing pattern you see when you look at smoke: a dancing, constantly changing arabesque of pattern; flowing, flowing, all the time. Or that the substance of life is something like water, which I can hold in my hand so long as I cup it gently, but if I clutch at the water, I immediately lose it.

Logic ridicules love, and love smiles knowingly at the whole foolishness of logic.   - Bhagwan Shree Rajneesh

Evil tempts every soul, but a weak soul tempts evil.

The Centers for Disease Control and Prevention (CDC) attributes stress as the cause of 90 percent of chronic disease.

There’s a trillion-dollar healthcare industry that makes money off of chronic diseases that stem from poor lifestyle and uncontrolled stress. Causing

Money is tied to survival. If you’ve got it, you’re worried about losing it. And no matter what you have, there’s never enough. An

An Urban Monk doesn’t worry about status; therefore, she is free. Her

Void, not because there’s nothing there, but because our mind has no idea of it.

I believe I will not not die a minute too early or a minute too late, but exactly when I am supposed to.

George Bernard Shaw said, “Every fool can fast, but only the wise man knows how to break a fast.

Knowing others is intelligence; knowing yourself is true wisdom. Mastering others is strength; mastering yourself is true power.

Most of us in our thinking are wandering from this to that to the other thing, and are constantly distracted. And Zen is the opposite of that. It’s being completely here, fully in the present. And you know when you’re completely concentrated, you’re not really aware of your own existence. It’s rather the same as the sense of sight. If you see your eyes, that is to say if you see spots in front of your eyes, or something on the lens of the eye, then you’re not seeing properly. To the degree to which you’re seeing properly, you’re unaware of your eyes. In the same way, if your clothes fit well, you’re unaware of them on your body. And if you’re completely concentrated on what you’re doing, you’re unaware of yourself.

When we are in control of everything and we have great panels of push buttons whereby the slightest touch fulfills every wish, what will we want then? We will eventually want to arrange to have a special, red button marked “surprise” built into the panel. Touch that button and what happens? We will suddenly disappear from our normal consciousness and find ourselves in a situation very much like the one we are now in, where we feel ourselves to be a little bit out of control, subject to surprises, and subject to the whims of an unpredictable universe.

Everybody loves to play this game — the game of hide-and-seek, the game of scaring oneself with uncertainty. It is human. It is why we go to the theater or movies and why we read novels. And our so-called real life, seen from the position of the mystic, is a version of the same thing. The mystic is the person who has realized that the game is a game. It is hide-and-seek, and everything associated with the “hide” side of it is connected to those places within us where we as individuals feel lonely, impotent, put down, and so on — the negative side of existence.

If someone says, "You can make it!" down a vertical mountain when you don't ski very well, think about it before launching. This can be a turning point in your life. It sure was in mine when I slammed into the mountain. I wish I'd said, "F'getabout it, sucka," and gone to the Kiddie Corral. Would have saved a lot of pain and surgery. Think about this. What are you really up for? Is the thrill worth the cost?

Let your heart be at peace. Watch the turmoil of beings but contemplate their return. If you don't realize the source, you stumble in confusion and sorrow. When you realize where you come from, you naturally become tolerant, disinterested, amused, kindhearted as a grandmother, dignified as a king. Immersed in the wonder of the Tao, you can deal with whatever life brings you, And when death comes, you are ready.   - Zhuangzi

anything truly revolutionary is created by a few who see what is true and are willing to live according to that truth; but to discover what is true demands freedom from tradition, which means freedom from all fears.

The image of the Serpent, because of its association with life, rejuvenation, fertility, and regeneration, was a symbol of immortality. The coiled Serpent with its tail in its mouth was a circle of infinitude indicating omnipotence and omniscience. The Serpent, depicted in several successive rings, represented cyclical evolution and reincarnation. In ancient philosophy or mythological systems, creation and wisdom were closely bound together, and the Serpent was a potent symbol of both. It is in this capacity that the Serpent appears in the Babylonian and Sumerian mythologies, which contain elements akin to the Genesis story. The Serpent has the power to bestow immortality but also has the power to cheat humankind. In many of the ancient Near Eastern stories—for instance, the Gilgamesh Epic and myth of Adapa—the Serpent holds out the promise of immortality but then cheats man at the last minute.

Transcendentalists assert that the human mind is the same—and just as open to inspiration—across all boundaries of geography, culture, race, and religion. They celebrate the expansive, daring explorations of the Eastern mind, and find much wisdom in Hinduism and Buddhism.

I want to contrast this ceramic image of the world with the distinctly different dramatic image that is the presiding image of the Hindus. Their idea is that God did not make the world, but acted it. That is to say, every person and every thing is a role or part that the Godhead is playing.

We do not feel that ordinarily, do we? What we feel, instead, is an identification of ourselves with our ideas of ourselves — I would rather say, with our image of ourselves. That is the person, or the ego. You play a role; you identify with that role. I play a role called Alan Watts. And I know very well that it is a big act. I can play some other roles besides Alan Watts if necessary, but I find this one is best for making a living. But I assure you that is a mask and I do not take it seriously. The idea of my being a kind of guru, or savior of the world just breaks me up, because I know me. Besides, it is very difficult to be holy, in the ordinary sense.

Judgmentalism is indeed a disease of the mind: it leads to anger, torment, and conflict. But it is also the mind's normal condition - [...] always evaluating, always saying "Like it" or "Don't like it." So how can you change your automatic reactions? [...] Meditation is the Eastern way of training yourself to take things philosophically. Cognitive therapy works, too.

The idea that there are no wrong feelings is immensely threatening to people who are afraid to feel. This is one of the peculiar problems of Western culture: We are terrified of our feelings, because they take off on their own. We think that if we give them any scope, if we don’t immediately beat them down, they will lead us into all kinds of chaotic and destructive actions.

Harry Emerson Fosdick could write a book called On Being a Real Person, which translated literally is, “How to be a genuine fake,” because in the old sense, the person is the role, the part played by the actor. But if you forget that you are the actor, and think you are the person, you have been taken in by your own role. You are “en-rolled,” or bewitched, spellbound, enchanted.

A common fate of Eastern traditional disciplines is currently their execrable employment by Western gurus and pop-psychologists. Whether it is antique Chinese wisdom, Buddhist lore, Yoga, Sufism, or whatever, the alert critic should take most of it with the proverbial pinch of salt, while not denying a basis in more authentic practice for the more viable ingredients of such traditional psychology.

Google, “Hi, Google. Based on everything you know about cars, and based on everything you know about me (including my needs, my habits, my views on global warming, and even my opinions about Middle Eastern politics), what is the best car for me?” If Google can give us a good answer to that, and if we learn by experience to trust Google’s wisdom instead of our own easily manipulated feelings, what could possibly be the use of car advertisements?3

The wisdom of the Eastern ancient knowledge and the Western philosophy of the contemporary scientific knowledge converge and create open thought, the thought of open Wholeness. The core of the open thought is the cosmic consciousness. In every particle, atom, molecule, cell of matter the energy and the information of the cosmic spirit is concentrated. The history of the universal spirit and the spirit of the universal history of spirit unfold through time and in different places. They are history of transformation of our relationship with the world. The knowledge of the cosmic spirit is an unchanged structure, which is expressed in multiple forms in the evolutionary history of the universe. There is an harmony between the spirit of Eastern wisdom and Western science. It attempts to suggest that modern physics goes far beyond technology, that the of universal thought can be a path with a heart, a way to spiritual knowledge and self-realization.

wanted to dream when you went to sleep at night. For at least a month you would live out all your wishes in your dreams. You would have banquets and music and everything that you ever thought you wanted. But then, after a few weeks of this, you would say, “Well, this is getting a little dull. Let’s have an adventure. Let’s get into trouble.” It is all right to get into trouble because you know you are going to wake up at the end of it. So you could fight dragons and rescue princesses, and all that sort of thing.

Our consciousness has access to things all over the timeline and often takes us out of the present moment. It pulls us into some “other time” where we can spend much of our energy. It can pull us away from “now” and keep us fixated on a traumatic event “then” or an anticipated event “soon.” In fact, it seems that we’ve become quite adept at spending much of our actual time in “other time.” The key to being liberated from time is to understand this great Hermetic axiom: “All the Power that ever was or will be is here now.” The

The whole problem is that it would be very bad indeed if God were the author of evil, and we were his victims. That is to say, if we keep the model of the king of the universe in which the creatures are all subjects of the king, then a God who is responsible for evil is being very unkind to the people. But in the Hindu theory, God is not another person. There are no victims of God. He is never anything but His own victim. You are responsible. If you want to stay in the state of illusion, stay in it. But you can always wake up.

Google. Google wants to reach a point where we can ask it anything, and get the best answer in the world. What will happen once we can ask Google, ‘Hi Google, based on everything you know about cars, and based on everything you know about me (including my needs, my habits, my views on global warming, and even my opinions about Middle Eastern politics) – what is the best car for me?’ If Google can give us a good answer to that, and if we learn by experience to trust Google’s wisdom instead of our own easily manipulated feelings, what could

Erroneous assumptions about what the ancients meant when they spoke of the sky and its denizens have thus proliferated, assisted unfortunately by certain Eastern writers who reason that if the Veda is infallible everything of value must be mentioned within it. These people, who subscribe to a different but no less deluded version of literal history, vainly strain to discover somewhere in the Vedic corpus evidence of every modern advancement. In its extreme form this school even identifies some of India’s deities with alien spacemen. Both the materialist and the fundamentalist approaches, by mistaking wisdom’s vessels for the wisdom itself, consign the original significations of the Vedic wisdom to history’s dustbin, retaining only myth’s hides for their trophies. As an example of how far away from mythic reality literal history can stray, consider the literalist assumption that the ‘underworld’ must needs be underfoot. Though this may seem eminently reasonable and commonsensical to the average modern individual, suppose for a moment that the ancients had instead placed the underworld in some nether corner of the sky.

The Fear of the Lord, that is the beginning of wisdom, and therefore belongs to the beginnings, and is felt in the first cold hours before the dawn of civilisation; the power that comes out of the wilderness and rides on the whirlwind and breaks the gods of stone; the power before which the eastern nations are prostrate like a pavement; the power before which the primitive prophets run naked and shouting, at once proclaiming and escaping from their god; the fear that is rightly rooted in the beginnings of every religion, true or false: the fear of the Lord, that is the beginning of wisdom; but not the end.

Kevin D. Williamson in a sneering screed published in March 2016 in National Review, a leading conservative journal: The problem isn’t that Americans cannot sustain families, but that they do not wish to. If you spend time in hardscrabble, white upstate New York, or eastern Kentucky, or my own native West Texas, and you take an honest look at the welfare dependency, the drug and alcohol addiction, the family anarchy—which is to say, the whelping of human children with all the respect and wisdom of a stray dog—you will come to an awful realization. It wasn’t Beijing. It wasn’t even Washington, as bad as Washington can be. It wasn’t immigrants from Mexico, excessive and problematic as our current immigration levels are. It wasn’t any of that. Nothing happened to them. There wasn’t some awful disaster. There wasn’t a war or a famine or a plague or a foreign occupation. Even the economic changes of the past few decades do very little to explain the dysfunction and negligence—and the incomprehensible malice—of poor white America. So the gypsum business in Garbutt ain’t what it used to be. There is more to life in the 21st century than wallboard and cheap sentimentality about how the Man closed the factories down. The truth about these dysfunctional, downscale communities is that they deserve to die. Economically, they are negative assets. Morally, they are indefensible. Forget all your cheap theatrical Bruce Springsteen crap. Forget your sanctimony about struggling Rust Belt factory towns and your conspiracy theories about the wily Orientals stealing our jobs. Forget your goddamned gypsum, and, if he has a problem with that, forget Ed Burke, too. The white American underclass is in thrall to a vicious, selfish culture whose main products are misery and used heroin needles. Donald Trump’s speeches make them feel good. So does OxyContin. What they need isn’t analgesics, literal or political. They need real opportunity, which means that they need real change, which means that they need U-Haul. For

My friends, I have been asked to show you my heart. I am glad to have a chance to do so. I want the white people to understand my people. Some of you think an Indian is like a wild animal. This is a great mistake. I will tell you all about our people, and then you can judge whether an Indian is a man or not. I believe much trouble would be saved if we opened our hearts more. I will tell you in my way how the Indian sees things. The white man has more words to tell you how they look to him, but it does not require many words to speak the truth. What I have to say will come straight from my heart, and I will speak with a straight tongue. The Great Spirit is looking at me, and will hear me. My name is In-mut-too-yah-lat-lat [Thunder Traveling over Mountains]. I am chief of the Wal-lamwat- kin band of the Chute-pa-lu, or Nez Perce. I was born in eastern Oregon, thirty-eight winters ago. My father was chief before me. When a young man, he was called Joseph by Mr. Spaulding, a missionary. He died a few years ago. He left a good name on earth. He advised me well for my people. Our fathers gave us many laws, which they had learned from their fathers. These laws were good. They told us to treat all men as they treated us, that we should never be the first to break a bargain, that it was a disgrace to tell a lie, that we should speak only the truth, that it was a shame for one man to take from another his wife or his property without paying for it. We were taught to believe that the Great Spirit sees and hears everything, and that He never forgets; that hereafter

He has a funny look in his eyes as if to say, “Come off it, Shiva, I know what you are up to, I know what you are doing.” And you say, “What, me?” So he looks at you in this funny way until finally you get the feeling that he sees all the way through you; and that all your selfishness and evil, nasty thoughts are transparent to his gaze. Then you have to try and alter them. He suggests that you practice the control of the mind, that you become interiorly silent, and that you give up selfish desires of the skin-encapsulated self. Then you may have some success in quieting your mind and in concentrating. But after that, he will throw a curve at you, which is: Are you not still desiring not to desire? Why are you trying to be unselfish? Well, the answer is, “I want to be on the side of the big battalions. I think it is going to pay off better to be unselfish than to be selfish.

If I know the classical psychological theories well enough to pass my comps and can reformulate them in ways that can impress peer reviewers from the most prestigious journals, but have not the practical wisdom of love, I am only an intrusive muzak soothing the ego while missing the heart. And if I can read tea leaves, throw the bones and manipulate spirits so as to understand the mysteries of the universe and forecast the future with scientific precision, and if I have achieved a renaissance education in both the exoteric and esoteric sciences that would rival Faust and know the equation to convert the mass of mountains into psychic energy and back again, but have not love, I do not even exist. If I gain freedom from all my attachments and maintain constant alpha waves in my consciousness, showing perfect equanimity in all situations, ignoring every personal need and compulsively martyring myself for the glory of God, but this is not done freely from love, I have accomplished nothing. Love is great-hearted and unselfish; love is not emotionally reactive, it does not seek to draw attention to itself. Love does not accuse or compare. It does not seek to serve itself at the expense of others. Love does not take pleasure in other peeople's sufferings, but rejoices when the truth is revealed and meaningful life restored. Love always bears reality as it is, extending mercy to all people in every situation. Love is faithful in all things, is constantly hopeful and meets whatever comes with immovable forbearance and steadfastness. Love never quits. By contrast, prophecies give way before the infinite possibilities of eternity, and inspiration is as fleeting as a breath. To the writing and reading of many books and learning more and more, there is no end, and yet whatever is known is never sufficient to live the Truth who is revealed to the world only in loving relationship. When I was a beginning therapist, I thought a lot and anxiously tried to fix people in order to lower my own anxiety. As I matured, my mind quieted and I stopped being so concerned with labels and techniques and began to realize that, in the mystery of attentive presence to others, the guest becomes the host in the presence of God. In the hospitality of genuine encounter with the other, we come face to face with the mystery of God who is between us as both the One offered One who offers. When all the theorizing and methodological squabbles have been addressed, there will still only be three things that are essential to pastoral counseling: faith, hope, and love. When we abide in these, we each remain as well, without comprehending how, for the source and raison d'etre of all is Love.

We often conceive of worldly life as merely a kind of default existence that anyone who is not specially called to monasticism or ordination sipmly ends up leading. We assume that it is only the monk, nun or priest who has a special call, while the married woman, for instance, has merely been passed by. [...] But we must not allow ourselves to approach it merely in these terms. Instead, every one of us should, indeed must, treat lay life as a calling just the way we think of monasticism and ordination. We must sit down with ourselves and with God in prayer to discern if life in the world really is what we are meant for, and if we discover that it is, we must reat this call with the same seriousness with which we would treat a call to a hermit's life in the desert. We are not lay people simply because we happen not to be monks or priests. We are lay people because God wills that we lead a life weeking our salvation through the world.

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!

History is not a science, nor is it an art, though the historian must, as a writer, be an artist too, he should write well, lucidly and eloquently, and is not harmed by a lively imagination. What is history? A truthful account of what happened in the past. As this necessarily involves evaluation, the historian is also a moralist. The term 'liberal,' mocked by some, must be retained. Historians are fallible beings who must make up their own minds, constantly aware of the particularised demands of truth. What is seen as odd must be allowed to retain its oddity, upon which later a clearer light may or may not shine. There are many dangers. History must be saved from dictators, from authoritarian politics, from psychology, from anthropology, from science, above all from the pseudo-philosophy of historicism. The study of history is menaced by fragmentation, a distribution of historical thinking among other disciplines, as we see happening in the case of philosophy. Such fragmentation opens a space for false prophets, old and new. Not only the shades of Hegel and Marx and Heidegger, but also those, you know whom I mean, who would degrade history into what they call 'fabulation.' Of course it is a truism, of which much has been made, that we cannot see the past. But we can work hard and faithfully to portray it, to understand and explain it. We need this if we are to possess wisdom and freedom. What brings down dictators, what has liberated Eastern Europe? Most of all a passionate hunger for truth, for the truth about their past, and for the justice which truth begets.

As Japan recovered from the post-war depression, okonomiyaki became the cornerstone of Hiroshima's nascent restaurant culture. And with new variables- noodles, protein, fishy powders- added to the equation, it became an increasingly fungible concept. Half a century later it still defies easy description. Okonomi means "whatever you like," yaki means "grill," but smashed together they do little to paint a clear picture. Invariably, writers, cooks, and oko officials revert to analogies: some call it a cabbage crepe; others a savory pancake or an omelet. Guidebooks, unhelpfully, refer to it as Japanese pizza, though okonomiyaki looks and tastes nothing like pizza. Otafuku, for its part, does little to clarify the situation, comparing okonomiyaki in turn to Turkish pide, Indian chapati, and Mexican tacos. There are two overarching categories of okonomiyaki Hiroshima style, with a layer of noodles and a heavy cabbage presence, and Osaka or Kansai style, made with a base of eggs, flour, dashi, and grated nagaimo, sticky mountain yam. More than the ingredients themselves, the difference lies in the structure: whereas okonomiyaki in Hiroshima is carefully layered, a savory circle with five or six distinct layers, the ingredients in Osaka-style okonomiyaki are mixed together before cooking. The latter is so simple to cook that many restaurants let you do it yourself on table side teppans. Hiroshima-style okonomiyaki, on the other hand, is complicated enough that even the cooks who dedicate their lives to its construction still don't get it right most of the time. (Some people consider monjayaki, a runny mass of meat and vegetables popularized in Tokyo's Tsukishima district, to be part of the okonomiyaki family, but if so, it's no more than a distant cousin.) Otafuku entered the picture in 1938 as a rice vinegar manufacturer. Their original factory near Yokogawa Station burned down in the nuclear attack, but in 1946 they started making vinegar again. In 1950 Otafuku began production of Worcestershire sauce, but local cooks complained that it was too spicy and too thin, that it didn't cling to okonomiyaki, which was becoming the nutritional staple of Hiroshima life. So Otafuku used fruit- originally orange and peach, later Middle Eastern dates- to thicken and sweeten the sauce, and added the now-iconic Otafuku label with the six virtues that the chubby-cheeked lady of Otafuku, a traditional character from Japanese folklore, is supposed to represent, including a little nose for modesty, big ears for good listening, and a large forehead for wisdom.

All the substances that are the main drugs of abuse today originate in natural plant products and have been known to human beings for thousands of years. Opium, the basis of heroin, is an extract of the Asian poppy Papaver somniferum. Four thousand years ago, the Sumerians and Egyptians were already familiar with its usefulness in treating pain and diarrhea and also with its powers to affect a person’s psychological state. Cocaine is an extract of the leaves of Erythroxyolon coca, a small tree that thrives on the eastern slopes of the Andes in western South America. Amazon Indians chewed coca long before the Conquest, as an antidote to fatigue and to reduce the need to eat on long, arduous mountain journeys. Coca was also venerated in spiritual practices: Native people called it the Divine Plant of the Incas. In what was probably the first ideological “War on Drugs” in the New World, the Spanish invaders denounced coca’s effects as a “delusion from the devil.” The hemp plant, from which marijuana is derived, first grew on the Indian subcontinent and was christened Cannabis sativa by the Swedish scientist Carl Linnaeus in 1753. It was also known to ancient Persians, Arabs and Chinese, and its earliest recorded pharmaceutical use appears in a Chinese compendium of medicine written nearly three thousand years ago. Stimulants derived from plants were also used by the ancient Chinese, for example in the treatment of nasal and bronchial congestion. Alcohol, produced by fermentation that depends on microscopic fungi, is such an indelible part of human history and joy making that in many traditions it is honoured as a gift from the gods. Contrary to its present reputation, it has also been viewed as a giver of wisdom. The Greek historian Herodotus tells of a tribe in the Near East whose council of elders would never sustain a decision they made when sober unless they also confirmed it under the influence of strong wine. Or, if they came up with something while intoxicated, they would also have to agree with themselves after sobering up. None of these substances could affect us unless they worked on natural processes in the human brain and made use of the brain’s innate chemical apparatus. Drugs influence and alter how we act and feel because they resemble the brain’s own natural chemicals. This likeness allows them to occupy receptor sites on our cells and interact with the brain’s intrinsic messenger systems. But why is the human brain so receptive to drugs of abuse? Nature couldn’t have taken millions of years to develop the incredibly intricate system of brain circuits, neurotransmitters and receptors that become involved in addiction just so people could get “high” to escape their troubles or have a wild time on a Saturday night. These circuits and systems, writes a leading neuroscientist and addiction researcher, Professor Jaak Panksepp, must “serve some critical purpose other than promoting the vigorous intake of highly purified chemical compounds recently developed by humans.” Addiction may not be a natural state, but the brain regions it subverts are part of our central machinery of survival.

The heart is the center of the human microcosm, at once the center of the physical body, the vital energies, the emotions, and the soul, as well as the meeting place between the human and the celestial realms where the spirit resides. How remarkable is this reality of the heart, that mysterious center which from the point of view of our earthly existence seems so small, and yet as the Prophet has said it is the Throne (al-‘arsh) of God the All-Merciful (ar-Rahmân), the Throne that encompasses the whole universe. Or as he uttered in another saying, “My Heaven containeth Me not, nor My Earth, but the heart of My faithful servant doth contain Me.” It is the heart, the realm of interiority, to which Christ referred when he said, “The kingdom of God is within you” (Lk 17:21), and it is the heart which the founders of all religions and the sacred scriptures advise man to keep pure as a condition for his salvation and deliverance. We need only recall the words of the Gospel, “Blessed are the pure in heart, for they shall see God” (Mt 5:8) […] In Christianity the Desert Fathers articulated the spiritual, mystical, and symbolic meanings of the reality of the heart, and these teachings led to a long tradition in the Eastern Orthodox Church known as Hesychasm, culminating with St Gregory Palamas, which is focused on the “prayer of the heart” and which includes the exposition of the significance of the heart and the elaboration of the mysticism and theology of the heart. In Catholicism another development took place, in which the heart of the faithful became in a sense replaced by the heart of Christ, and a new spirituality developed on the basis of devotion to the Sacred Heart of Jesus. Reference to His bleeding heart became common in the writings of such figures as St Bernard of Clairvaux and St Catherine of Sienna. The Christian doctrines of the heart, based as they are on the Bible, present certain universal theses to be seen also in Judaism, the most important of which is the association of the heart with the inner soul of man and the center of the human state. In Jewish mysticism the spirituality of the heart was further developed, and some Jewish mystics emphasized the idea of the “broken or contrite heart” (levnichbar) and wrote that to reach the Divine Majesty one had to “tear one’s heart” and that the “broken heart” mentioned in the Psalms sufficed. To make clear the universality of the spiritual significance of the heart across religious boundaries, while also emphasizing the development of the “theology of the heart” and methods of “prayer of the heart” particular to each tradition, one may recall that the name of Horus, the Egyptian god, meant the “heart of the world”. In Sanskrit the term for heart, hridaya, means also the center of the world, since, by virtue of the analogy between the macrocosm and the microcosm, the center of man is also the center of the universe. Furthermore, in Sanskrit the term shraddha, meaning faith, also signifies knowledge of the heart, and the same is true in Arabic, where the word îmân means faith when used for man and knowledge when used for God, as in the Divine Name al-Mu’min. As for the Far Eastern tradition, in Chinese the term xin means both heart and mind or consciousness. – Seyyed Hossein Nasr (Chapter 3: The Heart of the Faithful is the Throne of the All-Merciful)

The heart is the center of the human microcosm, at once the center of the physical body, the vital energies, the emotions, and the soul, as well as the meeting place between the human and the celestial realms where the spirit resides. How remarkable is this reality of the heart, that mysterious center which from the point of view of our earthly existence seems so small, and yet as the Prophet has said it is the Throne (al-‘arsh) of God the All-Merciful (ar-Rahmân), the Throne that encompasses the whole universe. Or as he uttered in another saying, “My Heaven containeth Me not, nor My Earth, but the heart of My faithful servant doth contain Me.” It is the heart, the realm of interiority, to which Christ referred when he said, “The kingdom of God is within you” (Lk 17:21), and it is the heart which the founders of all religions and the sacred scriptures advise man to keep pure as a condition for his salvation and deliverance. We need only recall the words of the Gospel, “Blessed are the pure in heart, for they shall see God” (Mt 5:8) […] In Christianity the Desert Fathers articulated the spiritual, mystical, and symbolic meanings of the reality of the heart, and these teachings led to a long tradition in the Eastern Orthodox Church known as Hesychasm, culminating with St Gregory Palamas, which is focused on the “prayer of the heart” and which includes the exposition of the significance of the heart and the elaboration of the mysticism and theology of the heart. In Catholicism another development took place, in which the heart of the faithful became in a sense replaced by the heart of Christ, and a new spirituality developed on the basis of devotion to the Sacred Heart of Jesus. Reference to His bleeding heart became common in the writings of such figures as St Bernard of Clairvaux and St Catherine of Sienna. The Christian doctrines of the heart, based as they are on the Bible, present certain universal theses to be seen also in Judaism, the most important of which is the association of the heart with the inner soul of man and the center of the human state. In Jewish mysticism the spirituality of the heart was further developed, and some Jewish mystics emphasized the idea of the “broken or contrite heart” (levnichbar) and wrote that to reach the Divine Majesty one had to “tear one’s heart” and that the “broken heart” mentioned in the Psalms sufficed. To make clear the universality of the spiritual significance of the heart across religious boundaries, while also emphasizing the development of the “theology of the heart” and methods of “prayer of the heart” particular to each tradition, one may recall that the name of Horus, the Egyptian god, meant the “heart of the world”. In Sanskrit the term for heart, hridaya, means also the center of the world, since, by virtue of the analogy between the macrocosm and the microcosm, the center of man is also the center of the universe. Furthermore, in Sanskrit the term shraddha, meaning faith, also signifies knowledge of the heart, and the same is true in Arabic, where the word îmân means faith when used for man and knowledge when used for God, as in the Divine Name al-Mu’min. As for the Far Eastern tradition, in Chinese the term xin means both heart and mind or consciousness. – Seyyed Hossein Nasr (Chapter 3: The Heart of the Faithful is the Throne of the All-Merciful)

In the past, the states best able to manage events beyond their borders have been those best able to avoid the temptation to overreach. Great powers remain great in large measure because they posses wisdom to temper active involvement in foreign interventions - to remain within the limits of a national strategy that balances ambition with military resources. The first principle of the strategic art states simply that the greatest weight of resources be devoted to safeguarding the most vital interests of the state. If a vital interest is threatened, the survival of the state is threatened. Generally, the most vital interest of a liberal democracy include, first and foremost, preservation of the territorial integrity of the state. The example of the attacks on New York and Washington should send a message to those of similar ambitions that the surest way to focus the wrath of the American people against them would be to strike this country within its borders again. The second strategic priority is the protection of the national economic welfare by ensuring free and open access to markets for vital materials and finished goods. Other important but less vital interests should be defended by the threat of force only as military resources permit. Outside the limits of U.S. territory, the strategic problem defining the geographic limits of U.S. vital interests becomes complex. While the United States may have some interests in every corner of the world, there are certain regions where its strategic interests, both economic and cultural, are concentrated and potentially threatened. These vital strategic "centers of gravity" encompass in the first instance those geographic areas essential to maintaining access to open markets and sources of raw material, principally oil. Fortunately, many of these economically vital centers are secure from serious threat. But a few happen to be located astride regions that have witnessed generations of cultural and ethnic strife. Four regions overshadow all others in being both vital to continued domestic prosperity and continually under the threat of state-supported violence. These regions are defined generally by an arc of territories along the periphery of Eurasia: Europe, the Middle East, South Asia, and north East Asia. For the past several centuries, these regions have been the areanas of the world's most serious and intractable conflicts. Points of collision begin with the intersection of Western and Eastern Christianity and continue southward to mark Islam's incursion into southeastern Europe in the Balkans. The cultural divide countries without interruption across the Levant in an unbroken line of unrest and warring states from the crescent of the Middle East to the subcontinent of South Asia. The fault-line concludes with the divide between China and all the traditional cultural competitors along its land and sea borders. Other countries outside the periphery of Eurasia might, in extreme cases, demand the presence of U.S. forces for peacekeeping or humanitarian operations. But it is unlikely that in the years to come the United States will risk a major conflict that will involve the calculated commitment of forces in a shooting war in regions outside this "periphery of Eurasia," which circumscribes and defines America's global security.

if the belief or practice is ancient, foreign, and preferably Eastern, it has immediate authority and wisdom.

Western and Eastern cultures perceive wisdom differently, which makes wisdom studies more difficult and interesting at the same time.

Strenghtening the mind is not done by making it move around as is done to strengthen the body, but by bringing the mind to a halt, bringing it to rest.   - The Lankavatara Sutra

What Solomon became was a Near Eastern monarch of outstanding skill. But his reputation for wisdom was based on a willingness to be ruthless. Though co-opted as king during his father’s lifetime, when David’s death made him sole ruler he marked the change of regime and direction by eliminating all his father’s former ministers, some by murder.

The Peruvian Indians, in the highlands and in the eastern watershed of the Andes, and also in the Amazon Basin, have built superb bodies with high immunity to dental caries and with splendidly developed facial and dental arch forms while living on the native foods in accordance with their accumulated wisdom. Whenever they have adopted the foods of modern civilization and have displaced their own nutrition, dental caries has been found to be wide-spread; and in the succeeding generations following the adoption of modern foods, a change in facial and dental arch forms has developed. The modernized foods which displaced their native foods were the typical white man's dietary of refined-flour products, sugar, sweetened foods, canned goods, and polished rice

Surely joy is the condition of life. —HENRY DAVID THOREAU

The wisdom of the East is immortalized in its vocabularies and must be liberated from European language imperialism once and for all.

Poetry and Genre The hallmark of rhetoric in ancient Near Eastern literature is repetition; in poetry, this takes the form of what scholars call “parallelism.” Frequently, the first line of a verse is echoed in some way by the second line. The second line might repeat the substance of the first line with slightly different emphasis, or perhaps the second line amplifies the first line in some fashion, such as drawing a logical conclusion, illustrating or intensifying the thought. At times the point of the first line is reinforced by a contrast in the second line. Occasionally, more than two lines are parallel. Each of these features, frequently observed in Biblical psalms, is represented in songs from Egypt, Mesopotamia and Ugarit. Unlike English poetry, which often depends on rhyme for its effect, these ancient cultures attained impact on listeners and readers with creative repetition. Psalms come in several standard subgenres, each with standard formal elements. Praise psalms can be either individual or corporate. Over a third of the psalms in the Psalter are praise psalms. Corporate psalms typically begin with an imperative call to praise (e.g., “Shout for joy to the LORD” [Ps 100:1]) and describe all the good things the Lord has done. Individual praise often begins with a proclamation of intent to praise (e.g., “I will praise you, LORD” [Ps 138:1]) and declare what God has done in a particular situation in the psalmist’s life. Mesopotamian and Egyptian hymns generally focus on descriptive praise, often moving from praise to petition. Examples of the proclamation format can be seen in the Mesopotamian wisdom composition, Ludlul bel nemeqi. The title is the first line of the piece, which is translated “I will praise the lord of wisdom.” As in the individual praise psalms, this Mesopotamian worshiper of Marduk reports about a problem that he had and reports how his god brought him deliverance. Lament psalms may be personal statements of despair (e.g., Ps 22:1–21, dirges following the death of an important person (cf. David’s elegy for Saul in 2Sa 1:17–27) or communal cries in times of crisis (e.g., Ps 137). The most famous lament form from ancient Mesopotamia is the “Lament Over the Destruction of Ur,” which commemorates the capture of the city in 2004 BC by the Elamite king Kindattu. For more information on this latter category, see the article “Neo-Sumerian Laments.” In the book of Psalms, more than a third of the psalms are laments, mostly by an individual. The most common complaints concern sickness and oppression by enemies. The lament literature of Mesopotamia is comprised of a number of different subgenres described by various technical terms. Some of these subgenres overlap with Biblical categories, but most of the Mesopotamian pieces are associated with incantations (magical rites being performed to try to rid the person of the problem). Nevertheless, the petitions that accompany lament in the Bible are very similar to those found in prayers from the ancient Near East. They include requests for guidance, protection, favor, attention from the deity, deliverance from crisis, intervention, reconciliation, healing and long life. Prayers to deities preserved

Many people have asked me, where was I born. The answer to this question is not as straight-forward as you may assume. My body was born in a little suburban town on the outskirts of Calcutta, India. But the idea which you know as Naskar had its birth in not one but many places, and that too across the dimension of time. The first foundation stone of that idea was born on the eastern bank of the Hooghly River in India - then one part was born in Chicago - one in Yasnaya Polyana, Russia - one in Cappadocia, Turkey - and one in Pernik, Bulgaria – in that precise order.

Be humble. Live with what the eastern sages called the beginners mind. Remember that everyone who enters your life has a story to tell and a lesson to teach if you have the wisdom to be open to it. Also remember that everyone who comes into your life does so exactly the right time to teach you the lesson you most needed to learn.

Kumbaya” came to symbolize the pseudo-Eastern (but really very Western) view that all interpersonal strife will disappear if we simply resolve to be nice. Sit around the campfire, break out the guitars, and nobody will be mean or nasty ever again. It’s a utopian vision, one whose influence on social justice and personal growth movements has been, in my view, unhelpful.

the body and the world, as some Eastern and Western mystical traditions teach, but to marry spirit and body, wisdom and love, detachment and adoration so that the spirit and the body can exist in harmonious balance, and infuse divine awareness into the world.