Indo Quotes

The word ‘sin’ is derived from the Indo-European root ‘es-,’ meaning ‘to be.’ When I discovered this etymology, I intuitively understood that for a [person] trapped in patriarchy, which is the religion of the entire planet, ‘to be’ in the fullest sense is ‘to sin'.

In matters of conscience, the law of the majority has no place.

Waking up breaks my heart. Getting dressed breaks my arms. Joining the crowd breaks my legs. Letting someone in...does me in.

Archaeological materials are not mute. They speak their own language. And they need to be used for the great source they are to help unravel the spirituality of those of our ancestors who predate the Indo-Europeans by many thousands of years.

The word agriculture, after all, does not mean "agriscience," much less "agribusiness." It means "cultivation of land." And cultivation is at the root of the sense both of culture and of cult. The ideas of tillage and worship are thus joined in culture. And these words all come from an Indo-European root meaning both "to revolve" and "to dwell." To live, to survive on the earth, to care for the soil, and to worship, all are bound at the root to the idea of a cycle. It is only by understanding the cultural complexity and largeness of the concept of agriculture that we can see the threatening diminishments implied by the term "agribusiness." (pg. 285, The Use of Energy)

Even the word ‘science' comes from an Indo-European root meaning ‘to cut' or ‘to separate.' The same root led to the word ‘shit,' which of course means to separate living flesh from nonliving waste. The same root gave us ‘scythe' and ‘scissors' and ‘schism,' which have obvious connections to the concept of separation.

Ivanov- "Up to now , all revolutions have been made by moralizing diletantes. They were always in good faith and perished because of their dilettantism. We for the first time are consequent..." "Yes," said Rubashov. "So consequent, that in the interests of a just distribution of land we deliberately let die of starvation about five million farmers and their families in one year. So consequent were we in the liberation of human beings from the shackles of industrial exploitation that we sent about ten million people to do forced labour in the Artic regions and the jungles of the East, under conditions similar to those of antique galley slaves. So consequent that, to settle a difference of opinion, we know only one argument: death, whether it is a matter of submarines, manure, or the Party line to be followed in Indo-China. ...

The world rides through space on the back of a turtle. This is one of the great ancient world myths, found wherever men and turtles were gathered together; the four elephants were an Indo-European sophistication. The idea has been lying in the lumber rooms of legend for centuries. All I had to do was grab it and run away before the alarms went off. There are no maps. You can't map a sense of humour. Anyway, what is a fantasy map but a space beyond which There Be Dragons? On the Discworld we know There Be Dragons Everywhere. They might not all have scales and forked tongues, but they Be Here all right, grinning and jostling and trying to sell you souvenirs.

It may take three years, it may take five, it may take ten, but that will be the war of Indo-china.

Que importa tampouco que os astrônomos afirmem que foi um cometa que passou sobre a Bahia naquela noite? O que Pedro Bala viu foi Dora feita estrela, indo para o céu.

I regret that I am not clear as to what you intend by 'arisch'. I am not of Aryan extraction: that is Indo-Iranian; as far as I am aware none of my ancestors spoke Hindustani, Persian, Gypsy, or any related dialects.

Even the name, Celt, is not from their own Indo-European language but from Greek. Keltoi, the name given to them by Greek historians, among them Herodotus, means “one who lives in hiding or under cover.” The Romans, finding them less mysterious, called them Galli or Gauls, also coming from a Greek word, used by Egyptians as well, hal, meaning “salt.” They were the salt people.

After all, the Indo-European word cunt was derived from the goddess Kunda or Cunti, and shares the same root as kin and country.

1. Bangladesh.... In 1971 ... Kissinger overrode all advice in order to support the Pakistani generals in both their civilian massacre policy in East Bengal and their armed attack on India from West Pakistan.... This led to a moral and political catastrophe the effects of which are still sorely felt. Kissinger’s undisclosed reason for the ‘tilt’ was the supposed but never materialised ‘brokerage’ offered by the dictator Yahya Khan in the course of secret diplomacy between Nixon and China.... Of the new state of Bangladesh, Kissinger remarked coldly that it was ‘a basket case’ before turning his unsolicited expertise elsewhere. 2. Chile.... Kissinger had direct personal knowledge of the CIA’s plan to kidnap and murder General René Schneider, the head of the Chilean Armed Forces ... who refused to countenance military intervention in politics. In his hatred for the Allende Government, Kissinger even outdid Richard Helms ... who warned him that a coup in such a stable democracy would be hard to procure. The murder of Schneider nonetheless went ahead, at Kissinger’s urging and with American financing, just between Allende’s election and his confirmation.... This was one of the relatively few times that Mr Kissinger (his success in getting people to call him ‘Doctor’ is greater than that of most PhDs) involved himself in the assassination of a single named individual rather than the slaughter of anonymous thousands. His jocular remark on this occasion—‘I don’t see why we have to let a country go Marxist just because its people are irresponsible’—suggests he may have been having the best of times.... 3. Cyprus.... Kissinger approved of the preparations by Greek Cypriot fascists for the murder of President Makarios, and sanctioned the coup which tried to extend the rule of the Athens junta (a favoured client of his) to the island. When despite great waste of life this coup failed in its objective, which was also Kissinger’s, of enforced partition, Kissinger promiscuously switched sides to support an even bloodier intervention by Turkey. Thomas Boyatt ... went to Kissinger in advance of the anti-Makarios putsch and warned him that it could lead to a civil war. ‘Spare me the civics lecture,’ replied Kissinger, who as you can readily see had an aphorism for all occasions. 4. Kurdistan. Having endorsed the covert policy of supporting a Kurdish revolt in northern Iraq between 1974 and 1975, with ‘deniable’ assistance also provided by Israel and the Shah of Iran, Kissinger made it plain to his subordinates that the Kurds were not to be allowed to win, but were to be employed for their nuisance value alone. They were not to be told that this was the case, but soon found out when the Shah and Saddam Hussein composed their differences, and American aid to Kurdistan was cut off. Hardened CIA hands went to Kissinger ... for an aid programme for the many thousands of Kurdish refugees who were thus abruptly created.... The apercu of the day was: ‘foreign policy should not he confused with missionary work.’ Saddam Hussein heartily concurred. 5. East Timor. The day after Kissinger left Djakarta in 1975, the Armed Forces of Indonesia employed American weapons to invade and subjugate the independent former Portuguese colony of East Timor. Isaacson gives a figure of 100,000 deaths resulting from the occupation, or one-seventh of the population, and there are good judges who put this estimate on the low side. Kissinger was furious when news of his own collusion was leaked, because as well as breaking international law the Indonesians were also violating an agreement with the United States.... Monroe Leigh ... pointed out this awkward latter fact. Kissinger snapped: ‘The Israelis when they go into Lebanon—when was the last time we protested that?’ A good question, even if it did not and does not lie especially well in his mouth. It goes on and on and on until one cannot eat enough to vomit enough.

The Hindu caste system and its attendant laws of purity became deeply embedded in Indian culture. Long after the Indo-Aryan invasion was forgotten, Indians continued to believe in the caste system and to abhor the pollution caused by caste mixing.

The Himalayas are the crowning achievement of the Indo-Australian plate. India in the Oligocene crashed head on into Tibet, hit so hard that it not only folded and buckled the plate boundaries but also plowed into the newly created Tibetan plateau and drove the Himalayas five and a half miles into the sky. The mountains are in some trouble. India has not stopped pushing them, and they are still going up. Their height and volume are already so great they are beginning to melt in their own self-generated radioactive heat. When the climbers in 1953 planted their flags on the highest mountain, they set them in snow over the skeletons of creatures that had lived in a warm clear ocean that India, moving north, blanked out. Possibly as much as 20,000 feet below the sea floor, the skeletal remains had turned into rock. This one fact is a treatise in itself on the movements of the surface of the earth. If by some fiat, I had to restrict all this writing to one sentence; this is the one I would choose: the summit of Mount Everest is marine limestone.

The future is not some place we are going, but one we are creating. The paths are not to be found, but made. And the activity of making them changes both the maker and the destination.” "O futuro não é um lugar para onde estamos indo, mas um lugar que estamos criando. O caminho para ele não é encontrado, mas construído e o ato de fazê-lo muda tanto o realizador quanto o destino.

Os calculistas, aqueles que vêem a vida como um jogo de astúcia que depende de uma cuidadosa avaliação de modos e meios, sempre sabem para onde estão indo e conseguem chegar lá. (...) Mas quando se trata de forças dinâmicas da vida e daqueles que personificam essas forças, tudo se torna mais difícil. As pessoas que desejam apenas atingir a auto-realização jamais sabem para onde estão indo. Nem podem sabê-lo.

What is with the Chinese-Indo community and their hard-on for Hermès?

the word “lead” has an Indo-European root that means “to go forth, die.

Some languages, unlike the Indo-European ones, do not separate subject and verb so that an action is never seen as distinct from the actor.

Die älteste Sprache, sagt man, sei das Indogermanische, Indo-europäische, das Sanskrit. Aber es ist so gut wie gewiß, daß das ein "Ur" ist, so vorschnell wie manches andere, und daß es eine wieder ältere Muttersprache gegeben hat, welche die Wurzeln der arischen sowohl wie auch der semitischen und chamitischen Mundarten in sich beschloß. Wahrscheinlich ist sie auf Atlantis gesprochen worden, dessen Silhouette die letzte im Fernendunst undeutlich noch sichtbare Vorbirgskulisse der Vergangenheit bildet, das aber selbst wohl kaum die Ur-Heimat des sprechenden Menschen ist.

If Moroccans are dying in Indo-China, if it rains too much or not enough, if there is no work, if one’s wife is sick and penicillin is expensive, or if the French are still in Morocco, it is all the fault of America. She could change everything if she chose, but she does nothing because she does not love the Moslems.

All Indo-European languages have the capacity to form compounds. Indeed, German and Dutch do it, one might say, to excess. But English does it more neatly than most other languages, eschewing the choking word chains that bedevil other Germanic languages and employing the nifty refinement of making the elements reversible, so that we can distinguish between a houseboat and a boathouse, between basketwork and a workbasket, between a casebook and a bookcase. Other languages lack this facility.

As the entrepreneur of its own self, the neoliberal subject has no capacity for relationships with others that might be free of purpose. Nor do entrepreneurs know what purpose-free friendship would even look like. Originally, being free meant being among friends. ‘Freedom’ and ‘friendship’ have the same root in Indo-European languages. Fundamentally, freedom signifies a relationship. A real feeling of freedom occurs only in a fruitful relationship – when being with others brings happiness. But today’s neoliberal regime leads to utter isolation; as such, it does not really free us at all. Accordingly, the question now is whether we need to redefine freedom – to reinvent it – in order to escape from the fatal dialectic that is changing freedom into coercion.

This Proto-Indo-European term ghosti (from which we get the words guest, host and ghost) referred to a kind of unspoken etiquette, a notion that on seeing strangers on the horizon, rather than choose to fell them with spears or sling-shots, instead we should take the risk of welcoming them across our threshold – on the chance that they might bring new notions, new goods, fresh blood with them. Over time this word-idea evolved into the Greek xenia – ritualised guest–host friendship, an understanding that stitched together the ancient Mediterranean and Near Eastern worlds.

Strangely, Asgard also contained temples, cult buildings where the gods themselves made offerings—but to what or whom? The mythology of the Vikings is one of only a tiny handful in all world cultures in which the divinities also practised religion. It suggests something behind and beyond them, older and opaque, and not necessarily ‘Indo-European’ at all. There is no indication that the people of the Viking Age knew what it was any more than we do.

One night the month before, back on the other side of the Belgian border, Aughenbaugh had delivered a lecture on the etymology of the word war. He said that he had looked it up and it came from an ancient Indo-European root signifying confusion. That was a foxhole night, bitter cold. The 5th Panzer Army was making its last great push west. You had to hand it to those Indo-Europeans, my grandfather thought, rolling through Vellinghausen. Confusion shown on the faces of the townspeople. War confused civilians every bit as surely as it did the armies who got lost in its fogs. It confounded conquest with liberation, anger with heartache, hunger with gratitude, hatred with awe. The 53rd Combat Engineers looked pretty confused, too. They were milling around at the edge of town, contemplating the long stretch of road between and beautiful downtown Berlin, trying to figure out if they ought to mine it or clear it of mines.

Racism quickly came to color the English usage of the Sanskrit word arya, the word that the Vedic poets used to refer to themselves, meaning “Us” or “Good Guys,” long before anyone had a concept of race. Properly speaking, “Aryan” (as it became in English) designates a linguistic family, not a racial group (just as Indo-European is basically a linguistic rather than demographic term); there are no Aryan noses, only Aryan verbs, no Aryan people, only Aryan-speaking people. Granted, the Sanskrit term does refer to people rather than to a language. But the people who spoke *Indo-European were not a people in the sense of a nation (for they may never have formed a political unity) or a race, but only in the sense of a linguistic community.10 After all those migrations, the blood of several different races had mingled in their veins.

The name Medusa means ‘sovereign female wisdom,’ ‘guardian/ protectress,’ ‘the one who knows’ or ‘the one who rules.’ It derives from the same Indo-European root as the Sanskrit Medha and the Greek Metis, meaning ‘wisdom’ and ‘intelligence.’ Metis, ‘the clever one,’ is Athena’s mother. Corretti identifies Athena, Metis, and Medusa as aspects of an ancient triple Goddess corresponding respectively to the new, full, and dark phases of the moon. All three are Goddesses of wisdom, protection, and healing.

Naquela noite, quando saímos do tribunal, a srta. Gates estava descendo a escada na nossa frente [...] Ouvi quando ela disse que estava na hora de alguém dar uma lição neles, que estavam indo longe demais, daqui a pouco iam querer casar com os brancos. Jem, como uma pessoa pode detestar tanto Hitler e depois falar isso de alguém daqui mesmo?

Vocês vão descobrir, na carne, que sentir, nessa vida, é sentir o tempo indo embora.

A parte mais bonita do seu corpo é para onde ele está indo, e lembre-se de que a solidão continua sendo tempo vivido com o mundo.

He [Russell] said once, after some contact with the Chinese language, that he was horrified to find that the language of Principia Mathematica was an Indo-European one.

Não havia nada que eu quisesse ver ou fazer. Porque não importava para onde fosse, eu não estaria indo a lugar nenhum... Estaria apenas fugindo.

Everything in Chinese-Indo culture is like that; everybody is somehow related to everybody else, and deals happen because somebody’s in-law knows someone else’s friend’s cousin.

THE WORD wife comes from the Proto-Indo-European weip. Weip means to turn, twist, or wrap.

O Grim olhou para ela por cima do ombro. As sombras dançavam-lhe aos pés, indo e vindo, como se a própria noite estivesse a escorrer-lhe do corpo.

It is as if the Victorians succeeded in colonising not only India but also, more permanently, our imaginations, to the exclusion of all other images of the Indo – British encounter.

A mulher tinha de explicar-lhes a solidão e que só indo, sem retorno, se pode voltar que só percorrendo a dor pelos campos semeando-se a si em muitas outras é que a vida pode, enfim, recomeçar.

THE WORD wife comes from the Proto-Indo-European weip. Weip means to turn, twist, or wrap. In an alternative etymology, the word wife comes from Proto-etc., ghwibh. Ghwibh means pudenda. Or shame.

O menino apenas olhava para o chão, dando a impressão de que tentava convencer sua alma a não mais habitar o pequeno corpo e a fugir pela janela e voar bem alto até o céu, indo o mais longe possível.

The Hindu caste system and its attendant laws of purity became deeply embedded in Indian culture. Long after the Indo-Aryan invasion was forgotten, Indians continued to believe in the caste system and to abhor the pollution caused by caste mixing. Castes were not immune to change. In fact, as time went by, large castes were divided into sub-castes. Eventually the original four castes turned into 3,000 different groupings called jati (literally ‘birth’). But this proliferation of castes did not change the basic principle of the system, according to which every person is born into a particular rank, and any infringement of its rules pollutes the person and society as a whole. A person’s jati determines her profession, the food she can eat, her place of residence and her eligible marriage partners. Usually a person can marry only within his or her caste, and the resulting children inherit that status. Whenever a new profession developed or a new group of people appeared on the scene, they had to be recognised as a caste in order to receive a legitimate place within Hindu society. Groups that failed to win recognition as a caste were, literally, outcasts – in this stratified society, they did not even occupy the lowest rung. They became known as Untouchables. They had to live apart from all other people and scrape together a living in humiliating and disgusting ways, such as sifting through garbage dumps for scrap material. Even members of the lowest caste avoided mingling with them, eating with them, touching them and certainly marrying them. In modern India, matters of marriage and work are still heavily influenced by the caste system, despite all attempts by the democratic government of India to break down such distinctions and convince Hindus that there is nothing polluting in caste mixing.3 Purity

As a result of the communist victory (and our efforts to make America lose), more people — more poor Indo-Chinese peasants — were killed by the marxist victors in the first three years of the communist peace than had been killed on all sides in the thirteen years of the anti-communist war. This is a fact that has caused some of us veterans of those years to reconsider our commitments and our innocence then.

Most of all I remember the three of them operating during that time as if they were a single person, sharing a single meal, a single body, a single silence, and a single fear." -When Mr. Pirzada Came to Dine

It was eventually discovered that Indo-European was the mother of most European languages. And it was then discovered that this was also the mother of non-European languages such as Farsi, Hindi and many others.

I couldn’t understand why I was in Indo-China. What was I doing there? Why was I talking to these people? Why was I dressed so oddly? My passion was dead. For years it had rolled over and submerged me; now I felt empty.

A Greek term, kaos means the void, the abyss, the First Created Thing. The word derives from the Proto-Indo-European term for gaping, or yawning, as in an opening mouth, a primal scream issuing from behind ancient teeth.

The Yamnaya—who the genetic data show were closely related to the source of the steppe ancestry in both India and Europe—are obvious candidates for spreading Indo-European languages to both these subcontinents of Eurasia.

[...] ele não percebe que descobrir quem realmente sou - o significado de toda a minha existência - envolve conhecer as possibilidades do meu futuro e também do meu passado, aonde estou indo tanto quanto aonde já fui. Apesar de sabermos que, no fim do labirinto, a morte nos aguarda(e isso é algo que nem sempre soube, até pouco tempo atrás, pois o adolescente em mim pensava que a morte acontecia só com outras pessoas), vejo agora que o caminho escolhido pelo labirinto me faz quem sou. Não sou apenas uma coisa, mas também uma maneira de ser - uma das muitas maneiras -, e saber os caminhos que percorri e os que me restam vai me ajudar a entender o que estou me tornando.

A ceia indo principiando, somente falei também de sérios assuntos, que eram a política e os negócios da lavoura e cria. Só faltava lá uma boa cerveja e alguém com jornal na mão, para alto se ler e a respeito disso tudo se falar.

Whether the original Indo-European speakers lived in the Near East or in eastern Europe, the Yamnaya, who were the main group responsible for spreading Indo-European languages across a vast span of the globe, were formed by mixture

Interestingly, vinifera is native to the same ara of southwestern Russia as the original Indo-European peoples, whose prehistoric migrations carried the Indo-European language and the vinifera grape to all parts of the ancient world.

The revulsion towards and violent detachment from nature leads to its desecration, to the destruction of the organic conception of the world as a cosmos, as an order of forms reflecting a higher meaning, as the ‘visible manifestation of the invisible’ - a conception (of Indo-European origin) which is an integral part of the Classical view of the world and which also lies at the basis of various forms of knowledge of a different sort compared to profane, modern science.

Awakening’ is the keystone and the symbol of the whole Buddhist ascesis: to think that ‘awakening’ and ‘nothingness’ can be equivalent is an extravagance that should be obvious to everyone. Nor should the notion of ‘vanishing,’ applied in a well-known simile of nibbāna to the fire that disappears when the flame is extinguished, be a source of misconception. It has been said with justice that, in similes of this sort, one must always have in mind the general Indo-Aryan concept that indicates that the extinguishing of the fire is not its annihilation, but its return to the invisible, pure, supersensible state in which it was before it manifested itself through a combustible in a given place and in given circumstances.

Adults who could digest raw milk had an excellent source of food on the hoof. Cattle could go on turning grass into milk for years before they were slaughtered for beef. It has been proposed that lactase persistence was the genetic edge that allowed the dairy pastoralist Indo-Europeans to spread. Dairy farming produces five times as many calories per acre as raising cattle for slaughter.61 The protein and calcium of milk certainly build bones. Prehistoric dairy farmers tended to be taller than other farmers.62

Within a few centuries, a hybrid Indo-Islamic civilisation had emerged out of the meeting of these two worlds, along with hybrid languages, such as Deccani and Urdu, which mixed the Sanskrit-derived vernaculars of India with Turkish, Persian and Arabic words.

Quero fruir o presente e considerar o passado como o passado. Você tem razão: os homens sofreriam menos se não se aplicassem tanto (e Deus sabe por que eles são assim!)a invocar os males indos e vividos, em vez de esforçar-se por tornar suportável um presente medíocre.

Just as a linguist penetrates the past to Proto-Indo-European, triangulating from modern languages and from already reconstructed dead languages, we can do the same with modern organisms, comparing either their external characteristics or their protein or DNA sequences.

Naquele momento em que quase morri, eu morri. Ele foi embora e eu fiquei morta. Lembro de me virar, olhar para o céu e ter a sensação de que havia morrido, de ver as estrelas, de ouvir o som, como se alguma coisa estivesse se descolando do meu corpo. Eu estava indo embora.

— Vou tomar banho agora e quero depilar as pernas. — Deixa eu verificar as instruções para você. — Estou autorizada a depilar as pernas. Com supervisão. — Deixa eu ver – e toca a remexer, a revirar. — Tudo bem. Só um minutinho. — Estou indo. Na banheira do tamanho de uma piscina, do tamanho de uma piscina olímpica, funda e comprida, com pés em forma de garras. Clique, estalo, “ronda”... — Ei! Cadê meu aparelho de barbear? — Sou apenas a encarregada da ronda. — Era para eu estar depilando as pernas. Estalo, clique. Mais água quente: essas banheiras de hidroterapia são mesmo confortáveis. Clique, estalo, chega minha supervisora de depilação. — Trouxe o aparelho de barbear? Ela o passa para mim. Senta-se em uma cadeira junto à banheira. Eu tenho 18 anos. Ela tem 22. Fica me olhando depilar as pernas. Havia muitas pernas cabeludas em nosso pavilhão. Precursoras do feminismo.

A emoção principal, como já disse, era o desejo ardente. E ainda é. Não há alívio para esse desejo nem para a minha noção de mim mesmo como suplicante. Está claro: temo-lo quando estamos com ela e temo-lo quando estamos sem ela. Sendo assim, quem terminou? Fui eu, não indo à festa, ou foi ela ao aproveitar o facto de eu não ter ido?

This balance, I think, is what Elaine Aron would say is our natural state of being, at least in Indo-European cultures like ours, which she observes have long been divided into “warrior kings”and “priestly advisers,”into the executive branch and the judicial branch, into bold and easy FDRs and sensitive, conscientious Eleanor Roosevelts.

Thank you for your letter. . . . . I regret that I am not clear as to what you intend by arisch. I am not of Aryan extraction: that is Indo-iranian; as far as I am aware none of my ancestors spoke Flindustani, Persian, Gypsy, or any related dialects. But if I am to understand that you are enquiring whether I am of Jewish origin, I can only reply that I regret that I appear to have no ancestors of that gifted people. My great-great-grandfather came to England in the eighteenth century from Germany: the main part of my descent is therefore purely English, and I am an English subject – which should be sufficient. I have been accustomed, nonetheless, to regard my German name with pride, and continued to do so throughout the period of the late regrettable war, in which I served in the English army. I cannot, however, forbear to comment that if impertinent and irrelevant inquiries of this sort are to become the rule in matters of literature, then the time is not far distant when a German name will no longer be a source of pride.

He found it puzzling that so many rural people were hostile to, even terrified of, the place where they lived. It wasn't just that hard-working country folk had no time for the precious concerns of the effete urban environmentalists, what amazed Rice was how you could spend your whole life physically immersed in a particular ecological system and yet remain blinded to it by superstition, tradition, prejudice. Out west, it was ranchers' holy war on predators and their veneration of Indo-European domestic animals they husbanded on land too dry to support them. Here in the Appalachians, you saw rugged country men who refused to walk in the woods all summer because they were scared of snakes.

Fabric" and "fabricate "share a common Latin root: fabrica "something skillfully produced". Text and textile are similarly related, from the verb texere, "to weave", which in turn derives...from the Indo-European word *teḱs̱  , meaning "to weave".  "Order" comes from the Latin word for setting the warp threads, [ordinare], as does the French word for computer, ordinateur. The French word metier, meaning "trade" or "craft" is also the word for "loom".   Such associations aren't uniquely European.  In the K'iche' Mayan language, the terms for weaving designs and writing hieroglyphics both use the root tz'ibia.  The Sanskrit word sutra, which now refers to a literary aphorism or religious scripture, originally denoted "string" or "thread". The word tantra which refers to a Hindu or Buddhist religious text, is from the Sanskrit tantrum, meaning "warp" or "loom".  The Chinese word Zǔzhī” 组织 meaning "organization" or "arrange" is also the word for "weave", while Chéngjiù 成就 meaning "achievement" or "result" originally meant "twisting fibers together".  

Moving the body resolves nothing- sadness, after all travels in the mind.

Mahabarata

The patron goddess of Athens, the city in which the Lysis is set, is none other than Athena, goddess of wisdom, who sprang out from the skull of Zeus clad in full armour. Athena’s symbol, and the symbol of wisdom, is the owl, a bird of prey which can cleave through darkness. Indeed, the word ‘wisdom’ derives from the Proto-Indo-European root weid-, ‘to see’,

human language is a single phenomenon, and an understanding of one instantiation is automatically a partial understanding of every other.

Thus, the Fifth Patriarch of Zen, Hui Neng, said twelve centuries before Bucky Fuller, "From the beginning there has never been a thing." This is easy to see, if you are thinking in Chinese, but very difficult if you are thinking in Indo-European. Einstein only got to that mode of apprehension by thinking in mathematics (and in pictures, as he once confessed).

Was he the only one that mattered? I wondered angrily, and yet I knew that he didn’t intend it that way. To him the whole affair would be happier as soon as he didn’t feel mean – I would be happier, Phuong would be happier, the whole world would be happier, even the Economic Attaché and the Minister. Spring had come to Indo-China now that Pyle was mean no longer.

Antigamente viajava-se ali por todos os antigos meios de transporte, a pé, a cavalo, de charrete, em palanquim, às costas de homens, de carruagem, etc. Atualmente, barcos a vapor percorrem a grande velocidade o Indo, o Ganges, e uma estrada de ferro, que atravessa a índia em toda a sua extensão ramificando-se em seu trajeto, põe Bombaim a três dias apenas de Calcutá.

Sobbing wildly, he rose above the grain and hewed to left and right over and over and over! He sliced out huge scars in green wheat and ripe wheat, with no selection and no care, cursing, swearing, the blade swinging up in the sun and falling with a singing whistle! Bombs shattered London, Moscow, and Tokyo. The kilns of Belsen and Buchenwald took fire. The blade sang, crimson wet. Mushrooms vomited out blind suns at Hiroshima and Nagasaki. The grain wept in a green rain, falling. Korea, Indo-China, Egypt, India trembled; Asia stirred, Africa woke in the night . . . And the blade went on rising, crashing, severing, with the fury and the rage of a man who has lost and lost so much that he no longer cares what he does to the world.

Within two years Jones published his observations on the Sanskrit language, which pioneered the science of comparative linguistics. In his publications Jones pointed out surprising similarities between Sanskrit, an ancient Indian language that became the sacred tongue of Hindu ritual, and the Greek and Latin languages, as well as similarities between all these languages and Gothic, Celtic, Old Persian, German, French and English. Thus in Sanskrit, ‘mother’ is ‘matar’, in Latin it is ‘mater’, and in Old Celtic it is ‘mathir’. Jones surmised that all these languages must share a common origin, developing from a now-forgotten ancient ancestor. He was thus the first to identify what later came to be called the Indo-European family of languages.

India and Pakistan fighting over Kashmir, is like two sons fighting over their father's estate. To them Kashmir is not a people, but a possession, and obsession over possession only brings destruction.

Now, eight billion humans speak around seven thousand languages. Those languages fall into about a hundred and forty families, but most of us speak languages that belong to just five of them: Indo-European, Sino-Tibetan, Niger-Congo, Afro-Asiatic and Austronesian. Among those five, two behemoths stand out: Indo-European, whose major representative is English, and Sino-Tibetan, which includes Mandarin Chinese.

Slavery has been outlawed in most arab countries for years now but there are villages in jordan made up entirely of descendants of runaway Saudi slaves. Abdulrahman knows he might be free, but hes still an arab. No one ever wants to be the arab - its too old and too tragic, too mysterious and too exasperating, and too lonely for anyone but an actual arab to put up with for very long. Essentially, its an image problem. Ask anyone, Persian, Turks, even Lebanese and Egyptians - none of them want to be the arab. They say things like, well, really we're indo-russian-asian european- chaldeans, so in the end the only one who gets to be the arab is the same little old bedouin with his goats and his sheep and his poetry about his goats and his sheep, because he doesnt know that he's the arab, and what he doesnt know wont hurt him.

The Mongols not only succeeded in building a unified Chinese state; at the same time, their influence exerted the same pressure on the small states around them. Early on, the Mongols had pushed for the unification of the culturally similar but constantly warring states of the Korean Peninsula into a unified nation. Similarly, in Southeast Asia, which remained beyond direct Mongol administration, the Mongol forces forged together new nations that laid a basis for Vietnam and Thailand. Prior to the Mongol era, the area that today composes the countries of Thailand, Laos, Vietnam, and Cambodia had been decisively Indian in culture and followed the architectural styles, religious practices, and mythology of Hindu India. The Mongols and the Chinese immigrants whom they had brought created a new hybrid culture that thereafter became known as Indo-Chinese.

Você, Lord Byron, é inteligente também, mas uma inteligência fina, penetrante, como aço, como uma espada. Ao contrário de mim, você é mais capaz de se fazer amado do que de amar. Sua lógica é irresistível, mas impiedosa, irritante. É desses remédios que matam a doença e o doente. Você tem sentimento poético, e muito — no entanto é incapaz de escrever um verso que preste. Por quê? Sei lá. Há qualquer coisa que te contém, que te segura, como uma mão. Sua compreensão do mundo, da vida e das coisas é surpreendente, seu olho clínico é infalível, mas você é um homem refreado, bem comportado, bem educado, flor do asfalto, lírio de salão, um príncipe, o nosso Príncipe de Gales, como diz o Hugo. Tem uma aura de pureza não conspurcada, mas é ascético demais, aprimorado demais, debilitado por excesso de tratamento. Não se contamina nunca, e isso humilha a todo mundo. É esportivo, é atlético, é saudável, prevenido contra todas as doenças, mas, um dia, não vai resistir a um simples resfriado: há de cair de cama e afinal descobrir que para o vírus da gripe ainda não existe antibiótico. — Opinião de estudante de Medicina — e Eduardo pro- curava ocultar seu ressentimento com um sorriso. — Você, agora. (...) — E você, Eduardo. Você, o puro, o intocado, o que se preserva, como disse Mauro. Seu horror ao compromisso porque você se julga um comprometido, tem uma missão a cumprir, é um escritor. Você e sua simpatia, sua saúde... Bem sucedido em tudo, mas cheio de arestas que ferem sem querer. Seu ar de quem está sempre indo a um lugar que não é aqui, para se encontrar com alguém que não somos nós. Seu desprezo pelos fracos porque se julga forte, sua inteligência incômoda, sua explicação para tudo, seu senso prático — tudo orgulho. O orgulho de ser o primeiro — a vida, para você, é um campeonato de natação. Sua desenvoltura, sua excitação mental, sua fidelidade a um destino certo, tudo isso faz de você presa certa do demônio — mesmo sua vocação para o ascetismo, para a vida áspera, espartana. Você e seus escritores ingleses, você e sua chave que abre todas as portas. Orgulho: você e seu orgulho. De nós três, o de mais sorte, o escolhido, nosso amparo, nossa esperança. E de nós três, talvez, o mais miserável, talvez o mais desgraçado, porque condenado à incapacidade de amar, pelo orgulho, ou à solidão, pela renúncia. Hugo não disse mais nada. E os três, agora, não ousavam levantar a cabeça, para não mostrar que estavam chorando. O garçom veio saber se queriam mais chope, ninguém o atendeu. Alguém soltou uma gargalhada no fundo do bar. Lá fora, na rua, um bonde passou com estrépito.

While the Goddess indeed had many names, many manifestations throughout human history, she is ultimately one supreme reality. Only after the patriarchal Indo-Europeans overthrew the cultures where the Goddess had flourished from earliest times and imposed the worship of their sky gods was her identity fractured into myriad goddesses, each with an all-too-human personality. We know these goddesses best from Greek and Roman mythology.

There is a hidden materiality to texts—a word that originally meant “weaving,” a connection seen in “texture.” Forests haunt writing: The English word for “book” is related to “beech tree” by its Germanic root, and “library” comes from the Latin for “the inner bark of trees.” In most Indo-European languages, “writing” comes from carving and cutting. Language carries the memory of words etched into wood tablets, tree trunks, and bones.

British journalist Don Taylor. Writing in 1969, by which time India had stayed united for two decades and gone through four general elections, Taylor yet thought that the key question remains: can India remain in one piece – or will it fragment? . . . When one looks at this vast country and its 524 million people, the 15 major languages in use, the conflicting religions, the many races, it seems incredible that one nation could ever emerge. It is difficult to even encompass this country in the mind – the great Himalaya, the wide Indo-Gangetic plain burnt by the sun and savaged by the fierce monsoon rains, the green flooded delta of the east, the great cities like Calcutta, Bombay and Madras. It does not, often, seem like one country. And yet there is a resilience about India which seems an assurance of survival. There is something which can only be described as an Indian spirit. I believe it no exaggeration to say that the fate of Asia hangs on its survival.

Hoje é o último dia do ano. Em todo o mundo que este calendário rege andam as pessoas entretidas a debates consigo mesmas as boas ações que tencionam praticar no ano que entra, jurando que vão ser retas, justas e equânimes, que da sua emendada boca não voltará a sair uma palavra má, uma mentira, uma insidia, ainda que as merecesse o inimigo, claro que é das pessoas vulgar que estamos falando, as outras, as de exceção, as incomuns, regulam-se por razões suas próprias para serem e fazerem o contrário sempre que lhes apetece ou aproveite, essas são as que não se deixam iludir, chegam a rir-se de nós e das boas intenções que mostramos, mas, enfim, vamos aprendendo com a experiencia, logo nos primeiros dias de Janeiro teremos esquecido metade do que havíamos prometido, e, tendo esquecido tanto, não há realmente motivo para cumprir o resto, é como um castelo de cartas, se já lhe faltam as obras superiores, melhor é que caia tudo e se confundam os naipes. Por isso é duvidoso ter-se despedido Cristo da vida com as palavras da escritura, as de Mateus e Marcos, Deus meu, Deus meu, por que me desamparaste, ou as de Lucas, Pai, nas tuas mãos entrego o meu espirito, ou as de João, Tudo está cumprido, o que Cristo disse foi, palavra de honra, qualquer pessoa popular sabe que esta é a verdade, Adeus mundo, cada vez a pior. Mas os deuses de Ricardo Reis são outros, silenciosas entidades que nos olham indiferentes, para quem o mal e o bem são menos que palavras, por as não dizerem eles nunca, e como as diriam, se mesmo entre o bem e o mal não sabem distinguir, indo como nós vamos no rio das coisas, só ditamos. Esta lição nos foi dada para que não nos afadiguemos a jurar novas e melhores intenções para o ano que tem, por elas não nos julgarão os deuses, pelas obras, também não, só juízes humanos ousam julgar, os deuses nunca, porque se supõe saberem tudo, salvo se tudo isto é falso, se justamente não é sua ocupação única esquecerem em cada momento o que do cada momento lhes vão ensinando os atos dos homens, os bons como os maus, iguais derradeiramente para os deuses, porque inúteis lhes são. Não digamos Amanhã farei, porque o mais certo é estarmos cansados amanhã, digamos antes, Depois de amanhã, sempre teremos um dia de intervalo para mudar de opinião e projeto, porém ainda mais prudente seria dizer, Um dia decidirei quando será o dia de dizer depois de amanhã, e talvez nem seja preciso, se a morte definidora vier antes desobrigar-me do compromisso, liberdade que a nós próprios negamos.

that enflamed itself being here, on hands and knees. Dirty girl. She burned. She made a vow: she would never crawl for another man. [The gods love to fuck with us, Mathilde would say later; she became a wife.] “Another?” Ariel said. He dipped it, put it at the end of the hallway, twenty yards away. “Crawl,” he said. He laughed. — THE WORD wife comes from the Proto-Indo-European weip. Weip means to turn, twist, or wrap. In an alternative etymology, the word wife comes from Proto-etc., ghwibh. Ghwibh means pudenda. Or shame.

firstly, what "really" attracted me to Indo-European, as well as to English, Polish, and Russian philology, wasn't the seductive variety of linguistic forms, or the infinitely picturesque accidents that fill the histories of words and dialects, but rather the fact that these obey lays that can be rigorously described, and that these laws, such as Grimm's Law in Germanic philology, or the principles of Slavic palatalization, which lie behind all those wonderful alveolar fricatives in Russia and the Auvergne, promised to submit the irresistible and etrnal movement of languages no longer to mere chance, but to something that closely resembled calculation; - and that, secondly, and consequently, the noblest aspect of linguistics (and if I had been familiar with Trouetzkoy's phonology and with Jakobson, this conclusion would have been even more obvious) was its power of deduction -- but that there remained something even nobler, which was the terrain of pure deduction, in other words, mathematics. And that it is why I absolutely had to become a mathematician.

Un único Espíritu. Mucho antes de que Sumeria existiera, antes de que en Egipto se construyera Sakkara, antes de que floreciera el valle del Indo, el espíritu vivía en cuerpos humanos, danzando en una cultura elevada. La Esfinge sabe la verdad. Somos mucho más de lo que sabemos. Hemos olvidado. La Flor de la Vida fue y es conocida por toda la vida. Toda la vida, no sólo aquí sino en todas partes, sabía que era el patrón de la creación la vía de entrada y salida. El Espíritu nos creó con esta imagen. Tú sabes que es verdad; está escrito en tu cuerpo, en todos tus cuerpos.

Whoever claimed that Jesus was a Jew was either being stupid or telling a lie…. Jesus was not a Jew.” What was he then? Chamberlain answers: Probably an Aryan! If not entirely by blood, then unmistakably by reason of his moral and religious teaching, so opposed to the “materialism and abstract formalism” of the Jewish religion. It was natural then—or at least it was to Chamberlain—that Christ should become “the God of the young Indo-European peoples overflowing with life,” and above all the God of the Teuton, because “no other people was so well equipped as the Teutonic to hear this divine voice.

Então me ocorreu que, apesar de sermos companheiras de viagem maravilhosas, no fundo, não passávamos de duas massas solitárias de metal em suas próprias órbitas separadas. A distância, parecem belas estrelas cadentes, mas, na realidade, não passam de prisões, em que cada uma de nós está trancada, sozinha, indo a lugar nenhum. Quando as órbitas desses dois satélites se cruzam, acidentalmente, podemos estar juntas. Talvez, até mesmo, abrir nossos corações uma à outra. Mas só por um breve momento. No instante seguinte, estaremos na solidão absoluta. Até nos queimarmos completamente e nos tornarmos nada.

The parquet pressing into her palms and knees. She hated the part of her, small and hot, that enflamed itself being here, on hands and knees. Dirty girl. She burned. She made a vow: she would never crawl for another man. [The gods love to fuck with us, Mathilde would say later; she became a wife.] "Another?" Ariel said. He dipped it, put it at the end of the hallway, twenty yards away. "Crawl," he said. He laughed. The word wife comes from the Proto-Indo-European weip. Weip means to turn, twist or wrap. In an alternative etymology, the word wife comes from Proto-etc., ghwibh. Ghwibh means pudenda. Or shame.

In his publications Jones pointed out surprising similarities between Sanskrit, an ancient Indian language that became the sacred tongue of Hindu ritual, and the Greek and Latin languages, as well as similarities between all these languages and Gothic, Celtic, Old Persian, German, French and English. Thus in Sanskrit, ‘mother’ is ‘matar’, in Latin it is ‘mater’, and in Old Celtic it is ‘mathir’. Jones surmised that all these languages must share a common origin, developing from a now-forgotten ancient ancestor. He was thus the first to identify what later came to be called the Indo-European family of languages.

Thanks to superior organization, the Egyptian armed forces scored a dual victory, on land and sea, over that second alliance. The fleet of the “Peoples of the North” was entirely destroyed and the invasion route through the Delta was cut. At the same time a third coalition of the same white-skinned Indo-Aryans was being assembled, again in Libya, against the Black Egyptian nation. Yet, this was not a racial conflict in the modern sense. To be sure, the two hostile groups were fully conscious of their ethnic and racial differences, but it was much more a question of the great movement of disinherited peoples of the north toward richer and more advanced countries. Ramses III demolished that third coalition as he had destroyed the first two.... As a result of this third victory over the Indo-Aryans, he took an exceptional number of prisoners. This enabled him to increase appreciably the slave labor force on royal construction sites and in the army. Such was invariably the procedure for acclimating white-skinned persons in Egypt, a process that became especially widespread during the low period. By bearing this in mind, we may avoid attributing a purely imaginary role to people who contributed absolutely nothing to Egyptian civilization.

So consequent were we in the liberation of human beings from the shackles of industrial exploitation that we sent about ten million people to do forced labour in the Arctic regions and the jungles of the East, under conditions similar to those of antique galley slaves. So consequent that, to settle a difference of opinion, we know only one argument: death, whether it is a matter of submarines, manure, or the party line to be followed in Indo-China. Our engineers work with the constant knowledge that an error in calculation may take them to prison or the scaffold; the higher officials in our administration ruin and destroy their subordinates, because they know that they will be held responsible for the slightest slip and be destroyed themselves; our poets settle discussions on questions of style by denunciations to the Secret Police, because the expressionists consider the naturalistic style counter-revolutionary, and vice versa. Acting consequentially in the interests of the coming generations, we have laid such terrible privations on the present one that its average length of life is shortened by a quarter. In order to defend the existence of the country, we have to take exceptional measures and make transition-stage laws, which are in every point contrary to the aims of the Revolution.

General Jacques de Bollardière, a distinguished soldier who had fought in Norway, at El Alamein, with the maquis in the Ardennes as well as at Dien Bien Phu, and who was shortly to find himself seriously at odds with army policy in Algeria, criticises the professional army after Indo-China because: “instead of coldly analysing with courageous lucidity its strategic and tactical errors, it gave itself up to a too human inclination and tried — not without reason, however — to excuse its mistakes by the faults of civil authority and public opinion”. He was reminded of the young Germans of post-1918 seeking to justify a notion of a “generalised treachery”.

In Old Europe and other traditional cultures, white, the color of bone, was the color of death, whereas black, the color of earth and the womb, signified transformation and rebirth. The symbolism was reversed by Indo-Europeans. It is likely that the Indo-Europeans used the symbolism of light to justify their conquest of 'darker' peoples. And, as we have seen, one of the foundations of dualistic thinking is the notion that the 'light' of reason enables 'men' to transcend the 'dark' earth. The contrast between Old European thinking and modern western thinking is sharply drawn when we understand the positive valuation of blackness as one of the primary symbols of the Goddess.

Amongst these brave soldiers was Dfr Vir Singh (Retd) of 4 Horse, whose flesh was charred off his bones by a Cobra missile that hit his tank. He spoke with great regard for his Squadron Commander Maj Bhupinder Singh, MVC, who too was severely burned in the same attack after they had destroyed many tanks in the Battle of Phillora. When the then Prime Minister of India Lal Bahadur Shastri visited a dying Maj Singh in the Army Base Hospital, Delhi, the officer had tears in his eyes. A touched Shastri told Maj Singh that tears didn’t become a brave soldier like him. Maj Singh replied, ‘Sir, I’m not pained because of any injury. I’m anguished that a soldier is not being able to salute his Prime Minister.

The Hittites called their language Nesili (van de Mieroop 2007, 119), while the Egyptians and Mesopotamians referred to them and their language as “Hittite” and their land as “Hatti” (Faulkner 1999, 198). Technically the Hittites spoke Arzawan (Macqueen 2003, 25), but Arzawa was also the name of a kingdom that neighbored Hatti, and those people also spoke the same language as the Hittites. During the era of the Hittite civilization, there were three written Indo-European languages that coexisted in Anatolia: Hittite/Arzawan, Luwian, and Palic (Anthony 2007, 43). The earliest Hittite inscriptions are dated to around 1900 BCE, which makes the language the oldest written form of any Indo-European language

In patriarchal societies, the conception of life and death is often seen to be linear rather than circular. Because of a societal fear of death, death figures in patriarchal Indo-European cultures became horrific. Further, in these societies both the feminine divine and the mortal female became subjugated to the males and devalued. Many Indo-European female monsters carry bird and snake iconography. Baltic witches, raganas, take the shape of crows, and they have snakes in their hair. The Roman poet Vergil, in the Aeneid, gives snaky associations to Furies, Dirae, Sirens, and Harpies. Many of these fearsome figures are winged as well. Medusa was one of many monstrous figures who received this iconography.

This is similarly reflected in the Hinduism of the West Indies (the leading religion amongst Indo-Caribbeans) and that of Bali, Indonesia. Further accentuating the diversity of each culture is the majoritarian context of one and the minoritarian context of the other. While one case consists of transplanted migrant communities that have found ways for their traditions to consciously speak through an adopted culture, the other exists as a community on an island surrounded by an archipelago of the largest Muslim population in the world. Given this evident diversity within religions, it is only to be expected that Islam – one of today’s major world religions, with over 1.5 billion adherents – is no exception.

the Basques. Their language, called Euskara by its speakers, may be the last surviving remnant of the Neolithic languages spoken in Stone Age Europe and later displaced by Indo-European tongues. No one can say. What is certain is that Basque was already old by the time the Celts came to the region. Today it is the native tongue of about 600,000 people in Spain and 100,000 in France in an area around the Bay of Biscay stretching roughly from Bilbao to Bayonne and inland over the Pyrenees to Pamplona. Its remoteness from Indo-European is indicated by its words for the numbers one to five: bat, bi, hirur, laur, bortz. Many authorities believe there is simply no connection between Basque and any other known language.

The separation wall between religion and sincere scientific thinking, so ingeniously erected by our church doctors, does not really exist; it means rather the acknowledgement of an official lie. This lie, which poisons both the life of the individual and of society, this lie, which will drag us sooner or later into utter barbarism, for it will, as a matter of course, bring victory to the evil and stupid ones among us (for they alone are sincere and therefore strong), this lie results from the fact that we Indo-Europeans — belonging to the most religious tribe of mankind on earth — have degraded ourselves so deeply by adopting Jewish history as the basis and Syro-Egyptian magic as the crown of our alleged 'religion'.

In an introduction to principles it may not be out of place to recall that it was Winteler's household in which the young Einstein was lodged after his less than glorious performance in schooling; at least in conversation, Roman Jakobson suggested that Einstein may have received some stimulation for his further ideas from the incipient phonemic approach of Winteler.

Behold but One in all things; it is the second that leads you astray. Kabir That this insight into the nature of things and the origin of good and evil is not confined exclusively to the saint, but is recognized obscurely by every human being, is proved by the very structure of our language. For language, as Richard Trench pointed out long ago, is often “wiser, not merely than the vulgar, but even than the wisest of those who speak it. Sometimes it locks up truths which were once well known, but have been forgotten. In other cases it holds the germs of truths which, though they were never plainly discerned, the genius of its framers caught a glimpse of in a happy moment of divination.” For example, how significant it is that in the Indo-European languages, as Darmsteter has pointed out, the root meaning “two” should connote badness. The Greek prefix dys- (as in dyspepsia) and the Latin dis- (as in dishonorable) are both derived from “duo.” The cognate bis- gives a pejorative sense to such modern French words as bévue (“blunder,” literally “two-sight”). Traces of that “second which leads you astray” can be found in “dubious,” “doubt” and Zweifel—for to doubt is to be double-minded. Bunyan has his Mr. Facing-both-ways, and modern American slang its “two-timers.” Obscurely and unconsciously wise, our language confirms the findings of the mystics and proclaims the essential badness of division—a word, incidentally, in which our old enemy “two” makes another decisive appearance.

(...) quando chegar estará o meu filho morto, infeliz menino, Jesus da minha alma, ora é neste momento da mais sentida aflição que um pensamento estúpido entra como um insulto na cabeça de José, o salário, o salário da semana que vai ser obrigado a perder, e é tanto o poder destas vis coisas materiais que o acelerado passo, não indo ao ponto de deter-se, um tudo-nada se lhe retarda, como a dar tempo ao espírito de ponderar as probabilidades de reunir ambos os proveitos, por assim dizer, a bolsa e a vida. Foi tão subtil a mesquinha ideia, como uma luz velocíssima que surgisse e desaparecesse sem deixar memória imperativa duma imagem definida, que José nem vergonha chegou a sentir, esse sentimento que é, quantas vezes, porém não as suficientes, nosso mais eficaz anjo da guarda.

In real life “Boisfeuras” had his opposite number in Colonel Antoine Argoud, another para whose extremity in belief and deed were to bring him notoriety later on. “We want to halt the decadence of the West and the march of Communism,” declared Argoud in court during the Barricades Trial of November 1960: “That is our duty, the real duty of the army. That is why we must win the war in Algeria. Indo-China taught us to see the truth....” To men like “Boisfeuras” and Argoud the war against Communism was a permanent and unceasing phenomenon; while nationalism, in the Indo-Chinese and Algerian context, was largely equated with Communism. Theirs was a doctrine, says Edward Behr, “which, if carried to its logical conclusion, would have led to fascism not only in Algeria but in France as well”.

the key question remains: can India remain in one piece – or will it fragment? . . . When one looks at this vast country and its 524 million people, the 15 major languages in use, the conflicting religions, the many races, it seems incredible that one nation could ever emerge. It is difficult to even encompass this country in the mind – the great Himalaya, the wide Indo-Gangetic plain burnt by the sun and savaged by the fierce monsoon rains, the green flooded delta of the east, the great cities like Calcutta, Bombay and Madras. It does not, often, seem like one country. And yet there is a resilience about India which seems an assurance of survival. There is something which can only be described as an Indian spirit. I believe it no exaggeration to say that the fate of Asia hangs on its survival.9

Le illustrazioni sono di Marsh Davies. Due di esse – il Giovane servo e la Regina sacerdotessa – sono ispirate a veri reperti archeologici dell’antica città di Mohenjo-Daro, nella valle dell’Indo (anche se ovviamente non avevano pezzi di iPad attaccati). Non sappiamo molto sulla cultura di Mohenjo-Daro – alcuni reperti suggeriscono che fosse completamente egualitaria secondo modalità davvero interessanti. Ma nonostante la mancanza di un contesto, gli archeologi che le hanno rinvenute hanno denominato Re sacerdote la testa in steatite riprodotta a pag. 287, mentre hanno chiamato Danzatrice la figura femminile in bronzo riprodotta a pag. 286. Portano tuttora questi stessi nomi. A volte penso che per trasmettere tutto il senso di questo libro potrebbero bastare questi fatti e queste due illustrazioni.

Papa, explique-moi donc à quoi sert l'histoire?' These are the opening words of Marc Bloch's moving Apologie pour l'histoire, which was cut short when its author was killed by the Nazis. [...]Apparently it has not yet struck anyone that where the myth originated it might also be rendered innocuous through more accurate work in the quarry of books. [...] It would be easy to show that one element of the nazi myth sprang up in the harmless field of comparative philology. The great Max Müller once ventured the guess that all peoples speaking the so-called Indo-Germanic languages might derive from the tribe of Aryans. He soon changed his mind, but the mischief was done, and the ghastly tragedy of those who were idiotically labelled non-Aryans should now suffice to answer the question of Marc Bloch's son.

In 2017 India’s nationalist government hoisted one of the largest flags in the world at Attari on the Indo-Pakistan border, in a gesture calculated to inspire neither renunciation nor disinterestedness, but rather Pakistani envy. That particular Tiranga was 36 metres long and 24 metres wide, and was hoisted on a 110-metre-high flag post (what would Freud have said about that?). The flag could be seen as far as the Pakistani metropolis of Lahore. Unfortunately, strong winds kept tearing the flag, and national pride required that it be stitched together again and again, at great cost to Indian taxpayers.11 Why does the Indian government invest scarce resources in weaving enormous flags, instead of building sewage systems in Delhi’s slums? Because the flag makes India real in a way that sewage systems do not.

Many esotericists are, indeed, familiar with the story – translated by the distinguished philologist and Orientalist Sir Friedrich Max Müller in the nineteenth century – in which the ancient Indo-Aryan Gods decided where best to hide divinity from humankind. After discussing the options of concealing the Great Secret atop the summit of the highest mountain, burying it in the further recesses of the earth, or sinking it at the bottom of the widest ocean, the Gods came to the conclusion that, irrespective of where they would conceal the Great Secret, humans would eventually discover it due to the human nature‘s inquisitiveness and restlessness. However, ultimately, the oldest and wisest Gods suggested that they should wrap divinity within the human being itself, because that is the last place in which humans would ever look; this was and is actually the case.

For instance, many scholars surmise that the Hindu caste system took shape when Indo-Aryan people invaded the Indian subcontinent about 3,000 years ago, subjugating the local population. The invaders established a stratified society, in which they – of course – occupied the leading positions (priests and warriors), leaving the natives to live as servants and slaves. The invaders, who were few in number, feared losing their privileged status and unique identity. To forestall this danger, they divided the population into castes, each of which was required to pursue a specific occupation or perform a specific role in society. Each had different legal status, privileges and duties. Mixing of castes – social interaction, marriage, even the sharing of meals – was prohibited. And the distinctions were not just legal – they became an inherent part of religious mythology and practice.

It may be no more than an intriguing coincidence, but the area of Cro-Magnon’s cave paintings is also the area containing Europe’s oldest and most mysterious ethnic group, the Basques. Their language, called Euskara by its speakers, may be the last surviving remnant of the Neolithic languages spoken in Stone Age Europe and later displaced by Indo-European tongues. No one can say. What is certain is that Basque was already old by the time the Celts came to the region. Today it is the native tongue of about 600,000 people in Spain and 100,000 in France in an area around the Bay of Biscay stretching roughly from Bilbao to Bayonne and inland over the Pyrenees to Pamplona. Its remoteness from Indo-European is indicated by its words for the numbers one to five: bat, bi, hirur, laur, bortz. Many authorities believe there is simply no connection between Basque and any other known language.

A Historia me chupa inteiro, a lingua porejando sangue goza filhinho, sim dona Historia, vou indo, estou cheio de ideias, tenho duvidas, tenho gozo rapidos e agudos, vou te apalpando agora, o povo me olha, o povo quer muito de mim, gosto do povo, devo ser o povo, devo ser um unico e harmonico povo-ovo, devo morrer pelo povo, adentrado nele, devo rugir e ser um so com o povo, Axelrod-povo, Axelroad-coesao, virulência, Axelroad-filho do povo, HISTORIA-POVO, janto com meus pais, sopa de proletariado, paezinhos mencheviques, engulo o monopolio, emocionado bebo a revoluçao, lendo vou dirigindo o intelecto, mas estou faminto, estarei sempre faminto, cago o capitalismo, o lucro, a bolsa de titulos, e ainda estou faminto, ô meu deus, eu me quero a mim, o ossudo seco, eu. Aos vinte temos muitas certezas e depois so duvidas, certeza de nada eu tenho exceçao. Aos vinte pontifiquei, tinha orgulho danado, um visual pretensamento sabio como?

Apesar de tudo, de tal modo é diferente o mundo em que se vive durante o sono que aqueles que têm dificuldade em adormecer procuram antes de tudo sair do nosso. Depois de ter desesperadamente, durante horas, de olhos fechados, remoído pensamentos semelhantes aos que teriam de olhos abertos, recobram ânimo se se apercebem de que o minuto precedente esteve prenhe de um raciocínio em contradição formal com as leis da lógica e a evidência do presente; essa breve “ausência” significa que está aberta a porta pela qual poderão talvez escapar-se imediatamente da percepção do real, indo fazer alto mais ou menos longe dele, o que lhes dará um sono mais ou menos “bom”. Mas já está dado um grande passo quando voltamos as costas ao real, quando atingimos os primeiros antros em que as “autossugestões” preparam como feiticeiras a infernal beberagem das doenças imaginárias ou a recrudescência das doenças nervosas, e espiam a hora em que as crises emergidas durante o sono inconsciente se desencadearão com a força suficiente para fazê-lo cessar.

fuck VULGAR SLANG  v. [trans.] 1 have sexual intercourse with (someone).  [intrans.] (of two people) have sexual intercourse. 2 ruin or damage (something).  n. an act of sexual intercourse.  [with adj.] a sexual partner.  exclam. used alone or as a noun (the fuck) or a verb in various phrases to express anger, annoyance, contempt, impatience, or surprise, or simply for emphasis.    go fuck yourself an exclamation expressing anger or contempt for, or rejection of, someone.  not give a fuck (about) used to emphasize indifference or contempt.    fuck around spend time doing unimportant or trivial things.  have sexual intercourse with a variety of partners.  (fuck around with) meddle with.  fuck off [usu. in imperative] (of a person) go away.  fuck someone over treat someone in an unfair or humiliating way.  fuck someone up damage or confuse someone emotionally.  fuck something up (or fuck up) do something badly or ineptly.   fuck·a·ble adj.  early 16th cent.: of Germanic origin (compare Swedish dialect focka and Dutch dialect fokkelen); possibly from an Indo-European root meaning 'strike', shared by Latin pugnus 'fist'.   Despite the wideness and proliferation of its use in many sections of society, the word fuck remains (and has been for centuries) one of the most taboo words in English. Until relatively recently, it rarely appeared in print; even today, there are a number of euphemistic ways of referring to it in speech and writing, e.g., the F-word, f***, or fk. fuck·er  n. VULGAR SLANG a contemptible or stupid person (often used as a general term of abuse). fuck·head  n. VULGAR SLANG a stupid or contemptible person (often used as a general term of abuse). fuck·ing  adj. [attrib.] & adv. [as submodifier] VULGAR SLANG used for emphasis or to express anger, annoyance, contempt, or surprise. fuck-me  adj. VULGAR SLANG (of clothing, esp. shoes) inviting or perceived as inviting sexual interest. fuck-up  n. VULGAR SLANG a mess or muddle.  a person who has a tendency to make a mess of things. fuck·wit  n. CHIEFLY BRIT., VULGAR SLANG a stupid or contemptible person (often used as a general term of abuse). fu·coid

Freud famously saw the ‘horror’ of Medusa’s head as a symbol of male castration, but the original trauma in the Medusa story is not castration but rape. Most scholars and historians dismiss Poseidon’s rape of Medusa as an insignificant detail, merely one among so many rapes of mortal, immortal and semi-divine women committed by male gods. However, myths which glorify rape as a strategy ‘to enact the principle of domination by means of sex’ are comparatively recent, becoming widespread in Attica around the 5th century BCE. It is likely that myths celebrating rape reflect a devastating historical shift in cultural values, the change from a society based on equality and partnership to a hierarchical structure based on unequal distribution of resources and the need to control women’s sexuality. Joseph Campbell describes the myth of Perseus and Medusa as reflecting ‘an actual historic rupture, a sort of sociological trauma’ which occurred in the early thirteenth century B.C.E. The myth may refer to the overrunning of the peaceful, sedentary, matrifocal and most likely matrilineal early civilizations of Old Europe by patriarchal warlike Indo-European invaders.

The Hindu caste system and its attendant laws of purity became deeply embedded in Indian culture. Long after the Indo-Aryan invasion was forgotten, Indians continued to believe in the caste system and to abhor the pollution caused by caste mixing. Castes were not immune to change. In fact, as time went by, large castes were divided into sub-castes. Eventually the original four castes turned into 3,000 different groupings called jati (literally ‘birth’). But this proliferation of castes did not change the basic principle of the system, according to which every person is born into a particular rank, and any infringement of its rules pollutes the person and society as a whole. A person’s jati determines her profession, the food she can eat, her place of residence and her eligible marriage partners. Usually a person can marry only within his or her caste, and the resulting children inherit that status. Whenever a new profession developed or a new group of people appeared on the scene, they had to be recognised as a caste in order to receive a legitimate place within Hindu society. Groups that failed to win recognition as a caste were, literally, outcasts – in this stratified society, they did not even occupy the lowest rung. They became known

Anahata chakra desperta no cérebro refinando as emoções e seu despertar é caracterizado por um sentimento universal de amor ilimitado por todos os seres. Claro que existem muitas pessoas no mundo que praticam bondade e caridade, mas eles têm egoísmo. Sua caridade não é uma expressão espiritual e de compaixão do Anahata chakra, ele é compaixão humana. Quando você tem compaixão humana você abrir hospitais e centros de alimentação ou então, dar roupas, dinheiro e medicina por caridade, mas é caridade humana. Como podemos ver a diferença entre caridade humana e caridade espiritual? Na caridade humana, há sempre um elemento de egoísmo. Se eu quiser fazer-te um hindu dando-lhe coisas, esta é uma manifestação da caridade humana. Ou se eu quiser fazer-te meus seguidores eu posso mostrar-lhe uma grande bondade, mas a bondade humana. No entanto, quando Anahata desperta todas as suas ações são controladas e governadas por altruísmo e você desenvolve compaixão espiritual. Você entende que o amor não envolve negociação, é livre de expectativa. Toda forma de amor é contaminada pelo egoísmo, mesmo o amor que você tem com Deus, porque você está esperando alguma coisa Dele. Talvez, neste mundo, o amor com um mínimo de egoísmo é um amor de mãe. Claro que não é totalmente altruísta, mas porque o sacrifício de uma mãe é tão grande, seu amor tem um mínimo de egoísmo. ... Uma vez um santo tinha quase concluído esta peregrinação, e estava carregando uma vasilha cheia de água do Ganges. No momento em que ele entrou no recinto do templo, onde foi para o banho Shivalingam , encontrou um burro que estava desesperadamente precisando de água. Imediatamente ele abriu o seu recipiente e deu água para o burro. Seus companheiros de viagem gritaram, "Ei, o que você está fazendo? Você trouxe essa água de tão longe para dar banho ao Senhor Shiva e quando chega aqui você o dá a um animal ordinário!" Mas o santo não viu dessa forma. Sua mente estava trabalhando em uma freqüência diferente e mais elevada. Aqui está outro exemplo: uma vez Senhor Buda estava indo para um passeio à noite. Ele deparou-se com um homem velho e ficou muito comovido pelo sofrimento da velhice. Em seguida ele viu uma pessoa morta, e novamente ele ficou muito comovido. Quantas vezes é que vamos ver homens velhos? Será que ficaremos comovidos como ele ficou? Não, porque as nossas mentes são diferentes. O despertar de um chakra altera a freqüência da mente e imediatamente influencia o nossos relacionamentos com as pessoas no dia-a-dia e o nosso ambiente.

To understand why it is no longer an option for geneticists to lock arms with anthropologists and imply that any differences among human populations are so modest that they can be ignored, go no further than the “genome bloggers.” Since the genome revolution began, the Internet has been alive with discussion of the papers written about human variation, and some genome bloggers have even become skilled analysts of publicly available data. Compared to most academics, the politics of genome bloggers tend to the right—Razib Khan17 and Dienekes Pontikos18 post on findings of average differences across populations in traits including physical appearance and athletic ability. The Eurogenes blog spills over with sometimes as many as one thousand comments in response to postings on the charged topic of which ancient peoples spread Indo-European languages,19 a highly sensitive issue since as discussed in part II, narratives about the expansion of Indo-European speakers have been used as a basis for building national myths,20 and sometimes have been abused as happened in Nazi Germany.21 The genome bloggers’ political beliefs are fueled partly by the view that when it comes to discussion about biological differences across populations, the academics are not honoring the spirit of scientific truth-seeking. The genome bloggers take pleasure in pointing out contradictions between the politically correct messages academics often give about the indis​tingu​ishab​ility of traits across populations and their papers showing that this is not the way the science is heading.

Instintivamente acaricia o velo de cedro penumbroso, bosque arruivado a ensombrar-lhe o cimo das coxas; curva-se de novo e, admirada, vai tão longe quanto pode na abordagem tímida dos lábios de anil da molhada boca do seu ventre. A separá-los: penetrando, afagando-os, a sentir os dedos numa humidade lenta, um orvalho dolente, uma resina turva. Ali, onde há sucos e gosto sem ferida. Ali, onde há fenda, há céu, há mar. Mato de se perder na busca da vertigem no assombro da ousadia do acto; gosto e travo a rosa insatisfeita, odor de chuva, de cardo, de almíscar. Perfume de nardo a desatar-lhe os nervos, enquanto persegue o improvável mapa do delírio: mais acima a mina, e logo abaixo o poço. Modorra de papoila a florescer no alto, a entumescer ao tacto. Prazer diverso e gozo que a muda, e ela transgride, voa, cresce. E tanto no clítoris como na vulva, o bordado a cheio vai-se enredando, matizando, demorando nas caprochosas cores, nos desenhos, nas misteriosas linhas de agulha onde se enleia. Veia que o fogo entorna, toma e incendeia. Na procura do êxtase. E Leonor ondeia. Rola enovelada em cima do leito onde se distende, roda e cede a galgar o parapeito de si própria, deixando a razão apagada à cabeceira. Rodopia. Resvala. Mãos descendo e subindo, indo e vindo, na descoberta dos desvãos, do topo, dos secretos recantos de segredo, em todos os lugares e tempos que o orgasmo guarda. Entorna. Derrama. Grita e explode. Gemendo sob o pulso que lhe amordaça a fala pelo próprio avesso. Assim leve, assim solta, assim livre. Leonor corre, voa, nada, desvenda. E finalmente foge. Consigo mesma.

With or without the Chinese, Calcutta was dead. Partition had deprived it of half its hinterland and burdened it with a vast dispirited refugee population. Even Nature had turned: the Hooghly was silting up. But Calcutta’s death was also of the heart. With its thin glitter, its filth and overpopulation, its tainted money, its exhaustion, it held the total Indian tragedy and the terrible British failure. Here the Indo-British encounter had at one time promised to be fruitful. Here the Indian renaissance had begun: so many of the great names of Indian reform are Bengali. But it was here, too, that the encounter had ended in mutual recoil. The cross-fertilization had not occurred, and Indian energy had turned sour. Once Bengal led India, in ideas and idealism; now, just forty years later, Calcutta, even to Indians, was a word of terror, conveying crowds, cholera and corruption. Its aesthetic impulses had not faded – there was an appealing sensibility in every Bengali souvenir, every over-exploited refugee ‘craft’ – but they, pathetically, threw into relief the greater decay. Calcutta had no leaders now, and apart from Ray, the film director, and Janah, the photographer, had no great names. It had withdrawn from the Indian experiment, as area after area of India was withdrawing, individual after individual. The British, who had built Calcutta, had ever been withdrawn from their creation; and they survived. Their business houses still flourished in Chownringhee; and to the Indians, products of the dead Indian renaissance, who now sat in some of the air-conditioned offices, Independence had meant no more than this: the opportunity to withdraw, British-like, from India. What then was the India that was left, for which one felt such concern? Was it no more than a word, an idea?

The Sumerian pantheon was headed by an "Olympian Circle" of twelve, for each of these supreme gods had to have a celestial counterpart, one of the twelve members of the Solar System. Indeed, the names of the gods and their planets were one and the same (except when a variety of epithets were used to describe the planet or the god's attributes). Heading the pantheon was the ruler of Nibiru, ANU whose name was synonymous with "Heaven," for he resided on Nibiru. His spouse, also a member of the Twelve, was called ANTU. Included in this group were the two principal sons of ANU: E.A ("Whose House Is Water"), Anu's Firstborn but not by Antu; and EN.LIL ("Lord of the Command") who was the Heir Apparent because his mother was Antu, a half sister of Anu. Ea was also called in Sumerian texts EN.KI ("Lord Earth"), for he had led the first mission of the Anunnaki from Nibiru to Earth and established on Earth their first colonies in the E.DIN ("Home of the Righteous Ones")—the biblical Eden. His mission was to obtain gold, for which Earth was a unique source. Not for ornamentation or because of vanity, but as away to save the atmosphere of Nibiru by suspending gold dust in that planet's stratosphere. As recorded in the Sumerian texts (and related by us in The 12th Planet and subsequent books of The Earth Chronicles), Enlil was sent to Earth to take over the command when the initial extraction methods used by Enki proved unsatisfactory. This laid the groundwork for an ongoing feud between the two half brothers and their descendants, a feud that led to Wars of the Gods; it ended with a peace treaty worked out by their sister Ninti (thereafter renamed Ninharsag). The inhabited Earth was divided between the warring clans. The three sons of Enlil—Ninurta, Sin, Adad—together with Sin's twin children, Shamash (the Sun) and Ishtar (Venus), were given the lands of Shem and Japhet, the lands of the Semites and Indo-Europeans: Sin (the Moon) lowland Mesopotamia; Ninurta, ("Enlil's Warrior," Mars) the highlands of Elam and Assyria; Adad ("The Thunderer," Mercury) Asia Minor (the land of the Hittites) and Lebanon. Ishtar was granted dominion as the goddess of the Indus Valley civilization; Shamash was given command of the spaceport in the Sinai peninsula. This division, which did not go uncontested, gave Enki and his sons the lands of Ham—the brown/black people—of Africa: the civilization of the Nile Valley and the gold mines of southern and western Africa—a vital and cherished prize. A great scientist and metallurgist, Enki's Egyptian name was Ptah ("The Developer"; a title that translated into Hephaestus by the Greeks and Vulcan by the Romans). He shared the continent with his sons; among them was the firstborn MAR.DUK ("Son of the Bright Mound") whom the Egyptians called Ra, and NIN.GISH.ZI.DA ("Lord of the Tree of Life") whom the Egyptians called Thoth (Hermes to the Greeks)—a god of secret knowledge including astronomy, mathematics, and the building of pyramids. It was the knowledge imparted by this pantheon, the needs of the gods who had come to Earth, and the leadership of Thoth, that directed the African Olmecs and the bearded Near Easterners to the other side of the world. And having arrived in Mesoamerica on the Gulf coast—just as the Spaniards, aided by the same sea currents, did millennia later—they cut across the Mesoamerican isthmus at its narrowest neck and—just like the Spaniards due to the same geography—sailed down from the Pacific coast of Mesoamerica southward, to the lands of Central America and beyond. For that is where the gold was, in Spanish times and before.

But I believe that the Industrial Revolution, including developments leading to this revolution, barely capture what was unique about Western culture. While other cultures were unique in their own customs, languages, beliefs, and historical experiences, the West was uniquely exceptional in exhibiting in a continuous way the greatest degree of creativity, novelty, and expansionary dynamics. I trace the uniqueness of the West back to the aristocratic warlike culture of Indo-European speakers as early as the 4th millennium BC. Their aristocratic libertarian culture was already unique and quite innovative in initiating the most mobile way of life in prehistoric times, starting with the domestication and riding of horses and the invention of chariot warfare. So were the ancient Greeks in their discovery of logos and its link with the order of the world, dialectical reason, the invention of prose, tragedy, citizen politics, and face-to-face infantry battle. The Roman creation of a secular system of republican governance anchored on autonomous principles of judicial reasoning was in and of itself unique. The incessant wars and conquests of the Roman legions, together with their many military innovations and engineering skills, were one of the most vital illustrations of spatial expansionism in history. The fusion of Christianity and the Greco-Roman intellectual and administrative heritage, coupled with the cultivation of Catholicism (the first rational theology in history), was a unique phenomenon. The medieval invention of universities — in which a secular education could flourish and even articles of faith were open to criticism and rational analysis, in an effort to arrive at the truth — was exceptional. The list of epoch-making transformation in Europe is endless: the Renaissance, the Age of Discovery, the Scientific Revolution(s), the Military Revolution(s), the Cartographic Revolution, the Spanish Golden Age, the Printing Revolution, the Enlightenment, the Romantic Era, the German Philosophical Revolutions from Kant to Hegel to Nietzsche to Heidegger.

According to Egyptian texts, to eat of this fruit was to eat of the flesh and the fluid of the Goddess, the patroness of sexual pleasure and reproduction. According to the Bible story, the forbidden fruit caused the couple's conscious comprehension of sexuality. Upon eating the fruit, Adam and Eve became aware of the sexual nature of their own bodies, "And they knew that they were naked." So it was that when the male deity found them, they had modestly covered their genitals with aprons of fig leaves. But it was vitally important to the construction of the Levite myth that they did not both decide to eat the forbidden fruit together, which would have been a more logical turn for the tale to take since the fruit symbolised sexual consciousness. No, the priestly scribes make it exceedingly clear that the woman Eve ate of the fruit first - upon the advice and counsel of the serpent. It can hardly have been chance or coincidence that it was a serpent who offerred Eve the advice. For people at that time knew that the serpent was the symbol, perhaps even the instrument, of divine counsel in the religion of the Goddess. It was surely intended in the Paradise myth, as in the Indo-European serpent and dragon myths, that the serpent, as the familiar counsellor of women, be seen as a source of evil and be placed in such a menacing and villainous role that to listen to the prophetesses of the female deity would be to violate the religion of the male deity in the most dangerous manner. {...} We are told that, by eating the fruit first, women possessed sexual consciousness before man and in turn tempted man to partake the forbidden fruit, that is, to join her sinfully in sexual pleasures. This image of Eve as a sexually tempting but god-defying seductress was surely intended as a warning to all Hebrew men to stay away from the sacred women of the temples, for if they succumb to the temptations of these women, they simultaneously accepted the female deity - Her fruit - Her sexuality and, perhaps most important, the resulting matrilineal identity for any children who might be conceived in this manner. It must also, perhaps even more pointedly, have been directed at Hebrew women, cautioning them not to take part in the ancient religion and its sexual customs, as they appear to have continued to do so, despite the warnings and punishments meted out by the Levite priests.

Quando Shiva e Shakti se unem no sahasrara, a pessoa experimenta o samadhi, a iluminação ocorre no cérebro e as áreas silenciosas começam a funcionar. Shiva e Shakti permanecem unidos por algum tempo, e durante este período há uma perda total da consciência, pertencente um a outro. Ao mesmo tempo um bindu desenvolve. Bindu significa um ponto, uma gota, e bindu é o substrato de todo o cosmos. Dentro do bindu está a sede da inteligência humana e a sede de toda a criação. Em seguida, bindu se divide em dois, e Shiva e Shakti manifestam-se novamente em dualidade. Quando a ascensão aconteceu, ela foi somente a subida de shakti, mas agora quando a descida acontece, Shiva e Shakti, ambos, descem para os planos grosseiros e há novamente o conhecimento da dualidade. Depois da união total há uma espécie de retorno pelo mesmo caminho da ascensão. A consciência bruta que se tornou refinada, novamente torna-se embrutecida. Este é o conceito da encarnação divina ou avatar. Quando alguém atinge o mais elevado pináculo de samadhi, purusha e prakriti, ou Shiva e Shakti estão em total união e somente advaita existe, a experiência não dual. Ao mesmo temo, quando não há sujeito/objeto mais distinto, é muito difícil para alguém diferenciar. Se ele está falando com um homem ou com uma mulher, ele não sabe, ele não percebe a diferença. Ele pode até mesmo ser associado com pessoas espirituais ou divinas sem estar ciente disto, porque neste momento, sua consciência está reduzida ao nível da inocência de um bebê. Assim, no estado de samadhi, você é um bebê. Um bebê não pode falar da diferença entre um homem e uma mulher porque ele não tem distinção física ou sexual. Ele não pode distinguir um estudioso de um idiota, ele não pode nem mesmo ver qualquer a diferença entre uma serpente e uma corda. Ele pode segurar uma cobra como segura uma cobra. Isso só acontece quando a união está acontecendo. Quando Shiva e Shakti descem para os planos grosseiros, que é o mooladhara chakra, eles se separam e vivem como duas entidades. Há dualidade no mooladhara chakra, há dualidade na mente e sentidos e no mundo de nomes e formas, mas não há dualidade no samadhi. Não há nenhuma vidência ou experiência no estado de samadhi. Não há ninguém para dizer como o samadhi porque ele é uma experiência não-dual. É muito difícil entender por que Shiva e Shakti, ambos, descem para os planos brutos após terem atingindo a mais elevada união. Qual é o objetivo da destruição do mundo e a criação novamente? Qual é o objetivo de transcendência da consciência se você tem de voltar para ele novamente? Por que se preocupar em despertar Kundalini e uni-la com Shiva no sahasrara se você tem de voltar para o mooladhara novamente? Isto é algo muito misterioso e podemos perguntar, "Por despertar Kundalini absolutamente?" Por que construir uma mansão se você sabe que terá de pô-la abaixo quando ela estiver concluída? Na verdade, criamos um monte de coisas que serão destruídas. Então, porque fazê-lo absolutamente? Fazemos muita sadhana para transcender os chakras e ascender da terra para o céu. Então, quando chegamos ao paraíso e nos tornamos um com a grande realidade, de repente decidimos voltar para baixo. E não só, nós trazemos a grande unidade conosco. Seria mais fácil entender se Shakti voltasse sozinha e Shiva permanecesse no céu. Talvez, quando Shakti está prestes a sair, Shiva diga: "Espere, estou indo com você." Quando Shiva e Shakti descem aos níveis mais grosseiros da consciência, há a dualidade novamente. Isso é porque o homem auto-realizado é capaz de compreender a dor e todos os assuntos da vida mundana. Ele compreende todo o drama da dualidade, multiplicidade e diversidade. Às vezes nós, simples mortais, estamos em um dilema para compreender como este homem, como a mais elevada realização, é capaz de lidar com as dualidades sem esperanças da vida.

A mulher japonesa e os seus mil encantos Como mãe, o sentimento da maternidade absorve-a inteira; não se compreende maior dedicação, maiores desvelos; é um instinto de ave, de rola passando os dias imóvel, dando calor à prole. O bebé é rei neste país. Ocupando-se metade do povo na indústria das quinquilharias, dos bonecos, dos bolos, do completo tesouro das crianças, e a outra metade, pelo menos na tarefa de fazê-las, parece indiscutível que a grande preocupação japonesa seja o bebé; o ar despótico do pequenino pimpão , todo em galas de sedas e enfeites, mesmo entre a gente pobre fala por si. Nunca vi uma mamã bater no filho, ralhar com ele; os dedos finos só se estendem em afagos; e as bocas, junto das boquinhas, deliciam-se no beijo indígena, sorvendo os hálitos; é ele que ralha, que exige, que ordena, e que é obedecido. Os peitos brancos, ligeiramente pendentes, de cabra criadeira, oferecem-se solícitos, não sei por quantos anos; por fim, o leite deixa de ser um alimento, é uma carícia, um doce hábito, um tributo humildoso, que o garoto vem reclamar em grandes berros, indo depois saciar-se em frutos e pastéis. Numa carruagem de caminho-de- ferro, onde melhor se apanha em flagrante o viver íntimo, não é ocioso observar como a mãe vai julgando seu o espaço: aqui senta-se ela, defronte o seu menino, sobre fofas colchas e almofadas trazidas para o caso: segue-se o estendal dos embrulhos com bolos, com maçãs, com cavalos de pau, com cornetas de latão; e é um nunca acabar de passeios ora dando o peito sem recatos, ora conchegando as roupinhas, ora inventando diversões; e que os vizinhos se arranjem como possam, uns de encontro aos outros, conquanto que sobre campo para o rei, a quem todos devem obediência, o rei que além se vai rojando pelos bancos e molhando as fraldas...

Jahangir was, after all, an enormously sensitive, curious and intelligent man: observant of the world around him and a keen collector of its curiosities, from Venetian swords and globes to Safavid silks, jade pebbles and even narwhal teeth. A proud inheritor of the Indo-Mughal tradition of aesthetics and knowledge, as well as maintaining the Empire and commissioning great works of art, he took an

The relationship between thinking and walking is also grained deep into language history, illuminated by perhaps the most wonderful etymology I know. The trail begins with our verb to learn, meaning 'to acquire knowledge'. Moving backwards in language time, we reach the Old English leornian, 'to get knowledge, to be cultivated.' From leornian the path leads further back, into the fricative thickets of Proto-Germanic, and to the word liznojan, which has a base sense of 'to follow or to find a track' (from the Proto-Indo-European prefix leis-, meaning 'track'). 'To learn' therefore means at root - at route - 'to follow a track.' Who knew?

The advent of Islamic armies at the gates of India was not a surprise to the frontier kingdoms. They have in the past centuries seen armies of Alexander, the Indo-Greeks, the Kushans, the Scythians, and the Huns, invade the north-western borders of India. What was different this time were the post-war events; the enslavement of wives and children of fighting men[107]; and The desecration of places of worship and religious taxation.

Without HSPs in positions at the top in a society or organization, the warrior types tend to make impulsive decisions that lack intuition, use power and force abusively, and fail to take into account history and future trends. That’s no insult to them; it is just their nature. (This was the whole point of Merlin’s role in the King Arthur legends; similar figures are in most Indo-European epics.)

was also evident in the two leaders’ declaration that a closer US-India partnership was not just important for their countries but “indispensable” for the peace, prosperity, and stability of the Indo-Pacific. But left unsaid and unseen was a crucial factor that had been driving this partnership: China.

Mishra first asked me probing questions on Indo–Lanka relations. Initially, I put up a knowledgeable front and braved it out, but soon, I was begging and pleading. Mishra persisted with his enquiry, though. After a couple of more questions, he realised I knew very little on the subject. He sensed that the entire effort was meant to stoke the outrage of Tamil parties to India’s botched-up Sri Lanka policy. In the end, he politely declined to provide a sound bite.

Desde minha fuga, era calando minha revolta (tinha contundência o meu silêncio! tinha textura a minha raiva!) que eu, a cada passo, me distanciava lá da fazenda, e se acaso distraído eu perguntasse "para onde estamos indo?" - não importava que eu, erguendo os olhos, alcançasse paisagens muito novas, quem sabe menos ásperas, não importava que eu, caminhando, me conduzisse para regiões cada vez mais afastadas, pois haveria de ouvir claramente de meus anseios um juízo rígido, era um cascalho, um osso rigoroso, desprovido de qualquer dúvida: "estamos indo sempre para casa".

Mount Sumeru, with a height of some 560,000 kilometres, is far taller than the tallest mountain in the Himalayas. The name Sumeru (sometimes Śumeru) recalls Sumer (or Sumer), the centre of an ancient Mesopotamian civilization. The similarity in names seems to be no more than a coincidence, however. The earliest appearance of the mountain's name in literature is in the Mahābhārata, the great Indian epic composed between the fourth century B.C.E. and the fourth century C.E., where it is called Meru. Buddhism no doubt adopted the name from that source. By adding the eulogistic Indo-Aryan prefix su- ("wonderful"), we get Sumeru.

It was clear that the greatest coral diversity in the world was centered on a roughly triangular area within the Central Indo-Pacific, known ever since as 'The Coral Triangle.

As has been discussed at length, the Yoga school holds that not only is consciousness, ātman/puruṣa, separate from the objects of consciousness, but the goal of the entire system is precisely for consciousness to be aware of itself as a separable, unchanging entity and thereby be extricated from its enmeshment in the world of objects. It is autonomous and independent. In contrast, liberation in Buddhism, nirvāṇa, is attained precisely when one ceases to identify with consciousness as an eternal, unchanging self and realizes that consciousness depends on objects of consciousness and does not exist without them. Consciousness is not autonomous or independent; it is dependent or interdependent on its objects—the very opposite of the Yoga position. In other words, whereas in Yoga, one must identify with and strive to realize the ātman, in Buddhism, one must cease identifying with or clinging to the notion of and striving for the liberation of an ātman; hence, in philosophical discourse, Buddhism is sometimes referred to as an-ātmavāda the system that does not believe in an ātman. But, argues Vijñānabhikṣu, in order to reject something, there must be two entities: the rejecter and the thing to be rejected. If the notion of ātman becomes the thing to be rejected, who is the rejecter of the notion? Or, as Hariharānanda puts it, if one aspires to liberation by thinking, “Let me be free from misery by suspending the activities of the mind,” there will remain a pure me free from the pangs of misery. The self behind or beyond the mind is the real experiencer of this process. If one denies the ultimate existence of such an agent, then one is faced with the often-marshaled question: For whose sake is liberation sought? In any event, Vyāsa puts forth the position of Yoga in distinction to the Buddhist view: Consciousness, puruṣa, is eternal and immutable, the subject of experience, and liberation involves detaching it from the objects of experience in the form of the evolutes of prakṛti. As an interesting aside, the term for suffering, duḥkha, seems to have been coined by analogy to its opposite, sukha, happiness. Kha refers to the axle of a wagon, and su- is a prefix denoting good (and duḥ-, bad). Thus in its old Indo-Aryan, Vedic usage, sukha denoted a wagon with good axles (that is, a comfortable ride). The Indo-Aryans were tribal cowherders, and one can imagine that comfortable wagons for their travels on the rough, unpaved trails of their day would have been a major factor in their notions of happiness and comfort.

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