Rak Quotes

RAK MAK MAK

Rak mak mak.

Gril: Hay... If there's a will, there's a way. Boy: True! Katahimikan... Boy: Kaso ngayon minsan distorted na e. There's the way, where's the will? Girl: Ooh Solid! Rak en Rol!

Random Acts of Kindness," he said. "You need some in your life. Everybody does." "No, I don't have much of a rak, but hey, this is the twenty-third century, you can get anything fixed if you have enough money.

Sebuah buku adalah dunia ajaib penuh simbol yang menghidupkan kembali si mati dan memberikan hadiah kehidupan yang kekal kepada yang hidup. Sungguh tak dapat dibayangkan, fantastis, dan ajaib bahwa kedua puluh enam huruf dalam alfabet kita bisa dipadukan sedemikian rupa sehingga bisa memenuhi rak raksasa dengan buku-buku dan membawa kita ke sebuah dunia yang tak pernah berujung. Dunia yang selalu bertumbuh dan bertumbuh, selama masih ada manusia di muka bumi ini.

Aku berjalan menyusuri rak-rak perpustakaan. Buku-buku tersebut memunggungiku. Tak seperti manusia yang ingin berjarak denganku, buku-buku itu malah menawarkan diri untuk memperkenalkan diri mereka. Bermeter-meter jajaran buku yang yang tak akan pernah mampu kubaca. Dan aku tahu; apa yang ada disini adalah kehidupan yang merupakan pelengkap kehidupanku, yang menanti untuk dimanfaatkan. Tetapi hari-hari berlalu, dan kesempatan itu tetap tak tergapai----terabaikan. Salah satu buku ini mungkin benar-benar bisa mengubah hidupku. Siapakah aku sekarang? Siapakah sebenarnya aku?

The Hierarch of Rak Urga drew himself up. “This is not a request, Urgit. I’m not asking you.” “Good. Because I’m not going.” “I command you to go.” “I don’t think so.” “Do you realize to whom you’re talking?” “Perfectly, old boy. You’re the same tiresome old Grolim who’s been boring me to tears ever since I inherited the throne from that fellow who used to chew on the carpets back in Rak Goska. Listen carefully, Agachak. I’ll use short words and simple sentences so I don’t confuse you. I am not going to Mallorea. I’ve never had any intention of going to Mallorea. There’s nothing I want to see in Mallorea. There’s nothing I want to do there. I most definitely do not intend to put myself anywhere near Kal Zakath, and he’s gone back to Mal Zeth. Not only that, they have demons in Mallorea. Have you ever seen a demon, Agachak?” “Once or twice,” the Hierarch replied sullenly. “Are you’re still going to Mallorea? Agachak, you’re as crazy as Taur Urgas was.

berhati-hatilah dengan orang yang meletakkan Tuhan di mulutnya berfirman kata-kata yang kudus tangan mereka di dalam kocek mengira duit-duit kertas menyeka air mata melihat orang-orang lapar di jalanan agama tinggal bangunan jabatan kitab suci dibaca almari dan rak dikunci -takut dicuri orang yang meletakkan Tuhan di mulutnya berbalah dalam masjid atas mimbar sedang di tangga 72 budak kehilangan selipar.

Trzeba wstawać. Trzeba podnieść się z łóżka i wykonać piętnaście czynności, nad których sensem nie wolno się zastanawiać. Narośl automatycznych przyzwyczajeń. Błogosławiony rak bezmyślnego ładu tradycji.

Moja mama? Umrla je. Njena je teza da moram sa svim muškarcima biti ljubazna inače će me oni ostaviti pa ću umreti od tuge. Nikad me nitko nije ostavio. Sve sam svoje muškarce ja ostavila. Ali, dok su bili sa mnom bila sam s njima ljubazna. I to me ždere. Zašto mi s njima ne možemo otvoreno razgovarati_ Kao muškarac s muškarcem. Umorna sam od glume, dosta mi je svega. Da znate, na neki ste mi način pomogli. Večeras ću doći doma, reći ću mu, neću vrištati, reći ću mu normalnim glasom: 'Stari, ne boli me glava. Stari, nije to od atenolola koji ubija svaku spolnu želju, a kod muškaraca izaziva rak prostate. Stari, nije mi skočio tlak. Stari, jednostavno mi se s tobom ne jebe. Ne shvati to osobno, volim te, luda sam za tobom, ali mi se s tobom ne jebe, pička ti materina!

We Who Solve Mystery, Become Mystery

It's the time of our lives; let's make mistakes, not care. Let's make memories.

Memang rumah kita hanya buku rak kayu goyang lantai reput beranai buku sasterawan di mana wasiat kami tinggalkan tergantung di arkib atau daun mimpi. (Rumah Sastera Kita)

Random act of kindness (RAK) not only makes the world a better place, it also brings inner joy and happiness.

Az Sweldn rak Anhûin,

Rak może cię wykończyć, nieszczerość zrobi to na pewno.

Nasuada told me of what Az Sweldn rak Anhûin attempted. Always you get into trouble when I am not with you. His smile widened. And when you are? I eat the trouble before it eats you.

In the fam’d memoirs of a thousand years, Written by Crafticant, and published By Parpaglion and Co., (those sly compeers Who rak’d up ev’ry fact against the dead,) In Scarab Street, Panthea, at the Jubal’s Head.

A tako kakor mi nekoč iz strahu niso dovolili mojega strahu, me zdaj spet iz strahu ne upajo pustiti v moji bolečini. Ko rečejo, da moram živeti naprej, hočejo, da grem na morje, da berem, da si kupim novo krilo. Ker edino to bi pomenilo, da so mi dali sebe dovolj, da me niso zapustili, ker edino to bi pomenilo, da niso ostali razoroženi v skrbi zame. A to rečejo tudi, ker vem, da je žalost, tako kot bolezen, moteča, in da je ni primerno brez kontrole preglasno in predolgo kazati naokrog; malo da, malo, ravno prav, tiho, umaknjeno, preveč pa ne. Vsaj ne tam, kjer jo lahko vidijo vsi. Vsaj ne tam, kjer med neobremenjene zanaša nemir. In vsaj ne tam, kjer pomeni poraz. Poraz pred utvaro, da je kljub vsemu vse dobro in prav, in poraz pred smrtjo samo. Ker ko žalujemo za tistimi, ki so že šli, smrt prav enako kakor takrat, ko se reče "rak", udari v nas z vso močjo. In ko udari, vsa upanja, da je za nas mogoče pa le ni, ugasnejo v temi, skozi katero ne seže naš pogled.

Benarlah kata-kata bapanya. Buku untuk dibaca dan difahami, diambil iktibar dan dijadikan manfaat. Bukan sekadar untuk lulus periksa.

Imam 'Ali Zayn al-'Abidin (Sohn von Imam Husayn; möge Allah mit ihnen zufrieden sein), wurde beim Eintreten ins Gebet blass und begann zu zittern. Als er nach dem Grund gefragt wurde, antwortete er: "Wisst ihr denn nicht, Wem ich gleich gegenüber stehen werde?" Wie sein Name "Zayn al-'Abidin" bereits verkündet, ist er die "Zierde (oder der Schmuck) der Anbeter". Ihm gebührt noch ein anderer Titel, nämlich "as-Sajjad", weil er jede Nacht 1000 Rak'as betete.

Kada je konobarica donijela jelo, čestitao sam joj na trudnoći. - Mora da ste presretni - rekao sam. - Ne baš - odgovorila je. - Bila je to slučajnost. Kada je otišla, ostao sam pogođen njezinom iskrenošću. Ta usputna primjedba podsjetila me na brojne slučajnosti koje igraju ulogu u našem dolasku u život... i našem putovanju ka smrti. Tu je žena koja je slučajno zanijela dijete, ali će ga zasigurno voljeti. Ja ću pak, slučajnošću zvanom rak, ostaviti troje djece koja će odrastati bez moje ljubavi.

Stripping away the scientific language, what you find is that our most eminent minds agree that on the subatomic and quantum scales the universe is full of invisible energies that not only affect our reality, but on a fundamental scale create and support it.

The Hindus believe that in the beginning was sound, a pure vibrational ohm, and as I surf these wave emanations I feel like I've locked onto the fundamental frequency. Seconds go by on the outside but inside it's eternity, outside time and space and back where it all began...

...what science cannot explain is the psychic effect of this 'mother of all plants,' the sense of the numinous and the spiritual world it reportedly opens up. Those who drink say that each ayahuasca journey is unique. They say that the spirit of the vine comes alive, it guides and teaches, and on the other side nothing is ever the same. Or so they say.

Beyoğlu bir inanılmaz hengameydi. Bu kadar kısa sürede neler olmuştu ve nasıl bir cihat hissiyle on binlerce insan caddeyi doldurmuştu. Hiçbirinin iyi bir yanı kalmamıştı. Ellerinde kalın sopalarla, önüne gelen bütün vitrinleri parçalıyorlardı. Hepsinin dilinde milli bir heyecan ile ilahi bir kelam birleşmişti. Hepsinin dudaklarında Allah rızası için yağmaya davet vardı. Eşyası Şam kervanına katılmak üzere talan edilen Mekkeli Müslümanlar gibi işaret bekliyorlardı. Medine sokaklarındaki büyük hurma ağaçlarının gölgesinde Hamza'nın savaş için beklediği heyecanı hisseder gibi kendilerinden geçmişlerdi. Genç kızlar, Ebu Süfyan evinde teflerle tutulmuş sert tempolarda kendilerini parçalarcasına raks eden kıvrak Arap kızlarının titreyişlerine benzer çırpınma içindeydiler.

Darkness: I had a dream, which was not all a dream. The bright sun was extinguish'd, and the stars Did wander darkling in the eternal space, Rayless, and pathless, and the icy earth Swung blind and blackening in the moonless air; Morn came and went—and came, and brought no day, And men forgot their passions in the dread Of this their desolation; and all hearts Were chill'd into a selfish prayer for light: And they did live by watchfires—and the thrones, The palaces of crowned kings—the huts, The habitations of all things which dwell, Were burnt for beacons; cities were consum'd, And men were gather'd round their blazing homes To look once more into each other's face; Happy were those who dwelt within the eye Of the volcanos, and their mountain-torch: A fearful hope was all the world contain'd; Forests were set on fire—but hour by hour They fell and faded—and the crackling trunks Extinguish'd with a crash—and all was black. The brows of men by the despairing light Wore an unearthly aspect, as by fits The flashes fell upon them; some lay down And hid their eyes and wept; and some did rest Their chins upon their clenched hands, and smil'd; And others hurried to and fro, and fed Their funeral piles with fuel, and look'd up With mad disquietude on the dull sky, The pall of a past world; and then again With curses cast them down upon the dust, And gnash'd their teeth and howl'd: the wild birds shriek'd And, terrified, did flutter on the ground, And flap their useless wings; the wildest brutes Came tame and tremulous; and vipers crawl'd And twin'd themselves among the multitude, Hissing, but stingless—they were slain for food. And War, which for a moment was no more, Did glut himself again: a meal was bought With blood, and each sate sullenly apart Gorging himself in gloom: no love was left; All earth was but one thought—and that was death Immediate and inglorious; and the pang Of famine fed upon all entrails—men Died, and their bones were tombless as their flesh; The meagre by the meagre were devour'd, Even dogs assail'd their masters, all save one, And he was faithful to a corse, and kept The birds and beasts and famish'd men at bay, Till hunger clung them, or the dropping dead Lur'd their lank jaws; himself sought out no food, But with a piteous and perpetual moan, And a quick desolate cry, licking the hand Which answer'd not with a caress—he died. The crowd was famish'd by degrees; but two Of an enormous city did survive, And they were enemies: they met beside The dying embers of an altar-place Where had been heap'd a mass of holy things For an unholy usage; they rak'd up, And shivering scrap'd with their cold skeleton hands The feeble ashes, and their feeble breath Blew for a little life, and made a flame Which was a mockery; then they lifted up Their eyes as it grew lighter, and beheld Each other's aspects—saw, and shriek'd, and died— Even of their mutual hideousness they died, Unknowing who he was upon whose brow Famine had written Fiend. The world was void, The populous and the powerful was a lump, Seasonless, herbless, treeless, manless, lifeless— A lump of death—a chaos of hard clay. The rivers, lakes and ocean all stood still, And nothing stirr'd within their silent depths; Ships sailorless lay rotting on the sea, And their masts fell down piecemeal: as they dropp'd They slept on the abyss without a surge— The waves were dead; the tides were in their grave, The moon, their mistress, had expir'd before; The winds were wither'd in the stagnant air, And the clouds perish'd; Darkness had no need Of aid from them—She was the Universe.

Outside, milling under the ubiquitous gaze of security cameras, are bright splashes of colorful souls wearing crystals, beads, and Native American Indian paraphernalia; middle-aged academics with "Erowid" drug website t-shirts; and passengers that give you that odd conspiratorial smile that says, "yes, we are here for the conference." And here we are chowing down on McDonalds and donut King, getting our last hits of civilization before hitting the jungle city of Iquitos and shamanic boot camp. It feels like some whacked-out reality TV show, a generational snapshot of a new psychedelic wave just before it breaks. Bright-eyed Westerners about to die and be reborn in the humid jungles of Peru, drinking the hallucinogenic brew ayahuasca...

The poor are so common they're invisible, just part of the ambience of this place. I tuck a few soles under them as they sleep and walk off, feeling like a guilty tourist here for thrillseeking in a culture that's trying desperately to survive. Can shamanism help them? I wonder, as I make my way back to the hostel by moonlight.

Are you seeing Jesus yet? Eric the ayahuasca virgin asks me this morning over a late brunch at the Yellow Rose... We're trading visions like trading card stats, comparing our different curanderos and gossiping like schoolgirls while the street vendors and fabric hustlers stand around by the dozen... 'Am I becoming like Jesus would probably be a better way to explain it,' I respond, and it's true. I feel like I'm walking on water. The aftermath of the ayahuasca experience is glorious: I feel lighter, clearner, like a hard drive that's been defragged and all my pathways are re-linked up to each other, whole, and able to express joy once again. This is what it fees like to be healed, my whole body radiates from the inside-out.

The sound of his purging next to me, long and deep and often was like a backbeat throughout the night. He's been wrestling with visions of the spirit world, alien landscapes like inverted Photoshop jungle lakes, plants merging into the sky and insects and beasts alive with the sweat and pulse of life, all of us cuaght up in a genomic swirl.

Ayahuasca can heal, but it an also be used to kill,' Carlos continues to translate for Juan... The key is remaining humble, being a servant of ayahuasca, not a master. 'Give yourself to the benefit of others, to God,' Juan says, his eyes daring over us, reading our energies. 'You must have a purpose to help other people, a desire to hep others. If you have a pure heart, a humble mind, and faith in your soul--then the Science will open up to you and show you its wonders.

It is true ayahuasca that has the potential to change everything and allow you to see the world in a different way. It's just that from within the perspective of the person undergoing the changes it's also hard to discern which bits are fantasy and which bits are oracular insight. That's part of what the shaman is supposed to be there to help you figure out.

I mightn't be a shaman in the indigenous sense, but as a world-bridger between Western culture and the indigenous world, I knew I was playing a shamanistic role. Language was my medicine and with it I would do my best to record my awakening and help heal with my words... The journey isn't over yet.

One must always be careful, for the art of shamanism is fueled by the power of the will, interacting with the power of the plants. And it seems all too easy for some shamans to warp that power to dark ends, to the 'shamachismo' that can drive them to serve selfish ego desires. Power corrupts, and the spirit world can corrupt absolutely if it's not approached from a perspective of openness and servitude.

I can feel myself gently slipping away into a light trance by the quarter moon light as the candles are blown out, and my last thought is that we have gone back to the jungle, back to the great green womb—we have returned full circle from whence we came…

Ayahuasca is a fickle mistress—she likes it when you put out for her, make a show of it, and put some effort in. But ayahuasca is also a plant medicine, and as such she reads you and what you need, and that changes every time, both as you progress on the path and as new issues come to light. Like a high maintenance girlfriend, the relationship with 'aya' can be hard work, but the rewards far outweigh the sacrifices.

Ayahuasca ceremonies are usually very structured rituals where the shaman or shamana holds the space and guides the drinkers on their journeys of discovery. The shaman is not just administering the hallucinogenic brew; he or she is also calling in their allies, banishing evil spirits, and safeguarding their immediate physical environment–playing the role of psychic bouncer. And while personalities vary, the role of the shaman in anchoring the physical and spiritual worlds is inviolate, and should be treated with respect.

Jedna je čula da je neka Ciganica u Čakovcu rekla prodavačici „Dabogda ti rak izjeo i cicu i picu“, i odjednom je to bila svačija cica i pica, a Ciganica je bila svaka Ciganica iz Dola.

O günler, sıradan bir Avrupalı, Arablar hakkında ne bilebilirdi ki? Pratik anlamda hemen hiçbir şey. Bir takım romantik ve yanıltıcı kanaatlerle Yakın Doğu'ya gelen Avrupalı; eğer kafaca dürüst ve iyi niyetliyse çok geçmeden, Arablar hakkında hemen hiçbir şey bilmediğini kabul etmek zorunda kalırdı çoğu zaman. Ben de böyleydim işte; Filistin'e gelmeden önce burasını bir Arab ülkesi ola­rak hiç düşünmemiştim. Şüphesiz, bölgede "bazı" Arab topluluk­larının da yaşadığını az çok kestiriyordum; ama onları, çöl çadırla­rında yaşayan göçebeler ve basit, ilkel vaha sakinleri olarak tasarlı­yordum hep. Çünkü, ilk zamanlar, Filistin hakkında okudukları­mın çoğu siyonistler tarafından yazılmış kitaplardı; ve siyonistler de, doğal olarak, kendi renkleriyle boyuyorlardı tabloyu. Şehir ve kasabaların Arablarla dolup taştığını, ve sözgelimi 1922'de ve bu son Filistin'de her bir Yahudiye karşılık beş Arab'ın yaşadığını ve bu son derece belirgin nüfus farkından kalkarak, buranın bir Yahu­di memleketi olmaktan çok bir Arab memleketi olduğunu nereden bilebilirdim?

– Što je to s morskim valovima? – zapita se rak u loncu.

Kogda rak na gore svistnet, when the crayfish whistle on the mountain, when pigs fly.

Whoever persists in offering twelve rak‘ahs of Sunnah (prayer), Allah will build for him a house in Paradise: four rak‘ahs before Zuhr and two rak‘ahs after it, two rak‘ahs after Maghrib, two rak‘ahs after ‘Isha’ and two rak‘ahs before Fajr.

di kamar ini selembar hari minggu kubiarkan membeku di antara rak buku (catatan-catatan pendek)

فَرَكْعَتَانِ فِي جَوْفِ اللّيْلِ كَنْزٌ مِنْ كُنُوْزِ الْبِرِّ، فَا سْتكْثِرْ مِنْ كُنُوْزِكَ لِيَوْمِ فَقْرِكَ، فَلَنْ تُغْنِيَ عَنْكَ كُنُوْزُ الدُّنْيَا إِِذَا مِتَّ. Two rak'as in the depths of the night [before fajr] are among the treasures of piety, so augment your treasures for the day of your poverty, for the treasures of this world will be of no use when you die.

Tak jarang sebuah keagungan tujuan nan mulia malah berakhir di rak-rak buku berdebu dalam rupa catatan kelam tentang pembantaian dan penghilangan nyawa bagi mereka-mereka yang berbeda tujuan..

Moga-moga apa yang dibaca bukan sekadar memenuhi rak buku, tetapi memenuhkan ilmu di hati.

jangan iri sama teman yang layar tv-nya lebih besar daripada rak bukunya

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Vi borde säga: det där, det är en fantastisk människa, en trädlik människa. Lägg märke till vilka rötter hon har och vilken rak stam. Böjer sig inte för vad som helst. Och en krona som lyfter mot ljuset. Det där är en människa med rymd omkring sig. Och tänk vilka många årsringar och inte ruttet i mitten. Och den människan lever inte bara i barken. Den där människan lever i alla sina årsringar. En sån människa behöver världen. En sån skulle man vilja vara.

Uvek sam verovala da mogu da izdržim dosta, da mogu da podnesem istinu. A onda mi se samo ukazalo: ne podnosim istinu. Istina je previše tvrda i ćoškasta, obložila bih je, umekšala, stavila zaštitu na ćoškove. Možda zato što sam imala rak. Ne znam.

— Eesti keel põlvneb ühelt teiselt maaväliselt tsivilisatsioonilt. — Ossa raks! Kuskohast? — Humanoididelt, aga ma ei saa praegu rohkem öelda…

Trudno wyobrazić sobie, że rak ma cokolwiek wspólnego z różowym grapefruitem. A jednak oba są produktami mozaicyzmu: żywych linii komórkowych różniących się od reszty ciała mutacjami, które odziedziczyły po komórkach macierzystych.

Svaka je osoba u biti slobodna da promijeni neku osobnu tragediju u ljudski trijumf. I to je pouka unutarnjeg Boga u tebi.

Begitu santainya mengintip kini. Tak lagi ada was-was tepergok. Orang pun bisa memutar ulang apa yang diintip tiap kali dikehendaki. Intipan kini adalah komoditas. Berdesakan di rak-rak dan hamparan tikar dan plastik yang berderet di sepanjang tepi jalan raya, di hadapan pertokoan dan pasar. Dirubung pembeli. Bulan pernah dengan agak malu menjadi salah satu di antara yang merubung itu. Kini akankah dia dan Panca yang dirubung pembeli di pinggir-pinggir jalan dan emper toko, dari Glodok hingga kota-kota lain di pelosok?

The question everyone asked me before I went to Birobidzhan and after I returned was: Are there any Jews in the Jewish Autonomous Region? I posed it to Valery Gurevich, the deputy governor responsible for everything Jewish in the region, from the children's song-and-dance ensemble to the statues of imaginary shtetl figures all over the city - a series of illustrations to Sholem Aleichem stories cast in bronze. I felt ridiculous asking a Jew in Birobidzhan if there were Jews in Birobidzhan, but was a master at answering this question. His answer was "Well . . ." He tried to avoid giving me any figures at all - I had to fill them in later - but the gist of his story was this: Before the Soviet Union collapsed, the census placed the percentage of Jews in the Jewish Autonomous Region at a bit over four, which was about four times the percentage of Jews in the general population of the Soviet Union. In absolute figures, that was about nine thousand Jews. But these figures were based on answers people gave to the census taker, an official, in a country where if one had a choice (for example, if one of one's parents was not Jewish), one did not choose to call oneself Jewish. Just ten years before the last Soviet census, the percentage of Jews in the region's population had been three times higher - suggesting that it had been diluted by intermarriage but the number of people who had some Jewish roots was a lot higher than the official nine thousand. So it should come as no surprise that the number of people who emigrated to Israel when this became possible, at the turn of the 1990s, far exceeded the official number of Jews in Birobidzhan. And there were still some Jews left - a couple thousand, give or take as many. Of them, roughly five people - including Iosif Bekerman, Maria Rak, and Valery Gurevich - were engaged on an ongoing basis with Jewish culture. Of them, only one - Bekerman - spoke Yiddish. There were no Yiddish writers left in the Jewish Autonomous Region.

by afternoon was lost in a sea of Russian idioms. Kogda rak na goryeh svistnyet = When the crawfish whistles on a mountain = When pigs fly. Sdelatz slona iz mukha = Make an elephant out of a fly = Make a mountain out of a molehill. S dokhlogo kozla i shersti klok = Even from the dead goat, even a piece of wool is worth something =

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