Tigers Attitude Quotes

People in this country are still waiting for the war of their freedom to come from somewhere else, from the jungles, from the mountains, from China, from Pakistan. That will never happen. Every man must make his own Benaras. The book of your revolution sits in the pit of your belly, young Indian. Crap it out, and read.

A superior fighter pilot is made up of one part skill, one part attitude, one part aggression, and one part madness.

The distance of the fighting created the illusion of normalcy, but the new rules resulted in an attitude shift that did not suit the Administration’s plans. They were going for structure, control, for panic that produced submission—what

I’m about as political as a Bengal tiger. . . . I have a feeling that a nation is more than just government, laws and rules. It’s an attitude. It’s the people’s outlook. Dean Martin once asked me what I wanted for my baby daughter, and I realize now that my answer was kind of an attitude toward my country. Well, he asked me this on election day and the bars were closed anyway, so he had a lot of time to listen and I told him. . . . I told him that I wanted for my daughter Marisa what most parents want for their children. I wanted to stick around long enough to see that she got a good start and I would like her to know some of the values that we knew as kids, some of the values that an articulate few now are saying are old-fashioned. But most of all I want her to be grateful, as I am grateful for every day of my life that I spend in the United States of America. . . . I don’t care whether she ever memorizes the Gettysburg Address or not, but I want her to understand it, and since very few little girls are asked to defend their country, she will probably never have to raise her hand to that oath, but I want her to respect all who do. I guess that is what I want for my girl. That is what I want for my country, and that’s what I want for the men that you people are going to pick from here to go shape our destinies.

there is no other civilization that can serve as support; we have to face our problems alone. The only prospect offered us as a counterpart of the cyclical laws, and that only hypothetical, is that the process of decline of the Dark Age has first reached its terminal phases with us in the West. Therefore it is not impossible that we would also be the first to pass the zero point, in a period in which the other civilizations, entering later into the same current, would find themselves more or less in our current state, having abandoned—"superseded"—what they still offer today in the way of superior values and traditional forms of existence that attract us. The consequence would be a reversal of roles. The West, having reached the point beyond the negative limit, would be qualified to assume a new function of guidance or command, very different from the material, techno-industrial leadership that it wielded in the past, which, once it collapsed, resulted only in a general leveling. This rapid overview of general prospects and problems may have been useful to some readers, but I shall not dwell further on these matters. As I have said, what interests us here is the field of personal life; and from that point of view, in defining the attitude to be taken toward certain experiences and processes of today, having consequences different from what they appear to have for practically all our contemporaries, we need to establish autonomous positions,

Our fatalism goes beyond, even if it springs from, the Hindu acceptance of the world as it is ordained to be. I must tell you a little story – a marvellous fable from our Puranas that illustrates both our resilience and our self-absorption in the face of circumstance.’ I sat up against my bolsters and assumed the knowingly expectant attitude of those who are about to tell stories or perform card tricks. ‘A man, someone very like you, Arjun – a symbol, shall we say, of the people of India - is pursued by a tiger. He runs fast, but his panting heart tells him he cannot run much longer. He sees a tree. Relief! He accelerates and gets to it in one last despairing stride. He climbs the tree. The tiger snarls below him, but he feels that he has at last escaped its snapping jaws. But no – what’s this? The branch on which he is sitting is weak, and bends dangerously. That is not all: wood-mice are gnawing away at it; before long they will eat through it and it will snap and fall. The branch sags down over a well. Aha! Escape? Perhaps our hero can swim? But the well is dry, and there are snakes writhing and hissing on its bed. What is our hero to do? As the branch bends lower, he perceives a solitary blade of grass growing on the wall of the well. On the top of the blade of grass gleams a drop of honey. What action does our Puranic man, our quintessential Indian, take in this situation? He bends with the branch, and licks up the honey.’ I laughed at the strain, and the anxiety, on Arjun’s face. ‘What did you expect? Some neat solution to his problem? The tiger changes its mind and goes away? Amitabh Bachhan leaps to the rescue? Don’t be silly, Arjun. One strength of the Indian mind is that it knows some problems cannot be resolved, and it learns to make the best of them. That is the Indian answer to the insuperable difficulty. One does not fight against that by which one is certain to be overwhelmed; but one finds the best way, for oneself, to live with it. This is our national aesthetic. Without it, Arjun, India as we know it could not survive.

Never pull a tiger by the tail. Never lock a writer in a cage

A deer's cry never spooks the tiger.

This is not all. Together with the absurdity proper to democratizing the marriage rite and imposing it on all, there is an inconsistency in Catholic doctrine when it claims that the rite, as well as being indissoluble, renders natural unions “sacred”—which represents one incongruence associating with another. Through precise, dogmatic premises, the “sacred” is here reduced to a mere manner of speech. It is well known that Christian and Catholic attitudes are characterized by the antithesis between “flesh” and spirit, by a theological hatred for sex, due to the illegitimate extension to ordinary life of a principle valid at best for a certain type of ascetic life. With sex being presented as something sinful, marriage has been conceived as a lesser evil, a concession to human weakness for those who cannot choose chastity as a way of life, and renounce sex. Not being able to ban sexuality altogether, Catholicism has tried to reduce it to a mere biological fact, allowing its use in marriage only for procreation. Unlike certain ancient traditions, Catholicism has recognized no higher value, not even a potential one, in the sexual experience taken in itself. There is lacking any basis for its transformation in the interests of a more intense life, to integrate and elevate the inner tension of two beings of different sexes, whereas it is in exactly these terms that one should conceive of a concrete “sacralization” of the union and the effect of a higher influence involved in the rite. On the other hand, since the marriage rite has been democratized, the situation could not be otherwise even if the premises were different; otherwise, it would be necessary to suppose an almost magical power in the rite to automatically elevate the sexual experiences of any couple to the level of a higher tension, of a transforming intoxication that alone could lift it beyond the “natural” plane. The sexual act would constitute the primary element, whereas procreation would appear absolutely secondary and belonging to the naturalistic plane. As a whole, whether through its conception of sexuality, or through its profanation of the marriage rite as something put in everyone’s reach and even rendered obligatory for any Catholic couple, religious marriage itself is reduced to the mere religious sanction of a profane, unbreakable contract. Thus the Catholic precepts about the relations between the sexes reduce everything to the plane of a restrained, bourgeois mediocrity: tamed, procreative animality within conformist limits that have not been fundamentally changed by certain hesitant, fringe concessions made for the sake of “updating” at the Second Vatican Council.

The pace of technological developments is accelerating, and we are no more chasing a dear; instead, a tiger is chasing us.

She had always been so indomitable, with her "damn the torpedoes" spirit. She was slight and delicately made, but in her own eyes she had been invincible. Because the very idea of defeat was foreign to her, she had blithely moved through life arranging it to suit herself and accepted it as only natural that shopkeepers quaked before her wagging finger. That attitude had sometimes irritated, but more often entranced, him. The kitten thought herself a tiger, and because she acted like a tiger, other people had given way.

Never pull a tiger by the tail. Never lock a writer in a cage

...the tiger is a bellwether--one of thousands of similarly vulnerable species, which are, at once, casualties of our success and symbols of our failure. The current moment is proof of our struggle to evolve (perhaps "mature" is a better word) beyond outmoded fears and attitudes, to face the fact that nature is neither our enemy nor our slave.

I have not in this book discussed homoerotic behaviour, and that particular form of male bonding and female bonding loosely called ‘the homosexual community’. These large subjects require extensive treatment. But, very briefly, it should be said here that there may be analytic and practical profit in seeing male homosexuality as a specific feature of the more general phenomenon of male bonding. For a variety of obvious and more subtle reasons, male homoeroticism is socially organized differently and occurs more frequently than the female variety. There are a host of other differences which, in part, reflect the biologically based patterns which must accompany such a profound matter as seeking erotic contact, establishing sexual identity, and defining sexual role. The effect of homoerotic relationships in work, political, and other groups is of considerable interest in terms of many of the questions I have raised in this book. From a strictly biological viewpoint, there is no good reason for forbidding or even discouraging homoerotic activity, though in terms of Euro-American family structure and sexual attitudes there may be sociological reasons. As I have tried to indicate, there are important inhibitions in much of Euro-American culture – if not elsewhere too – against expressing affection between men, and one result of this inhibition of tenderness and warmth is an insistence on corporate hardness and forcefulness which has contributed to a variety of ‘tough-minded’ military, economic, political, and police enterprises and engagements. Of course, a fear of homoeroticism is not the only reason for this – a number of others have been described here too. But homoerotic activity has been widely and powerfully defined as aberrant (though as Kinsey has suggested, about half American males have had homosexual activity, while at least a third have had experiences culminating in orgasm). Much guilt and uncertainty must plague many of the participants in these relationships. So must the insecurity about possibly being or becoming ‘queer’ or ‘bent’ among other men who may feel drawn to their colleagues and friends in ways I have described but whose repertoire of explanations of their feelings is overwhelmed by their community’s assertion that men tender with each other are unmanly and unreliable. It remains a worthy subject of exploration to learn more about the dynamics of tender male interchanges, both for the sake of scientific understanding, and perhaps for providing information on the basis of which greater sympathy and opportunity may confront persons often harassed and disdained by themselves as well as others. That this may accompany a changed ideal of manhood, of corporate structure, of political acumen, and of the role of hard dominance, is not accidental but intrinsic to the whole argument of this book.

To all appearances, ‘BigSeanD’ fitted snugly into the online community, where the prevailing attitude resembled what you’d get if you spliced the DNA of an only child, a Daily Mail reader and a viciously toxic bacillus: an organism that was self-obsessed, full of pent-up rage, and sprayed poisonous shit everywhere. Symptoms included a tendency to lapse into CAPITALS, the dismissal of all dissent as Establishment toadying, and a blinding ignorance of Occam’s razor.

Standing behind the tree, you are only safe till the tiger does not see you.

When you meet a tiger face to face, running and climbing won’t work. Why not sit with him and indulge in some laughter?

Which they never faced and the people were given duties to protect the only planet as far as now were given money, love, and everything they needed. Ultimate creator who is actual god said to these protection people that remember one thing universe created all, that is it, visitors are from another planet and these dark people are actual owners of this planet and as universe is one, this people should not affected at all, then adam tale and No - One god was born, and those people were secret enough to cover their faces but it is not necessary at all because they don't have secrets to protect. And then history happened, wars for money, rule, slavery everything happened and as these things were going completely inhuman, man made law was to be produced. Then boundaries segragated born countries. But before these visitors visited this planet, whatever was in this planet was very beautiful and these dark people moved across continents as continents shifted by natural process and whatever they were doing before these visitors was completely natural just like animals mating on outdoors, deer runs before tiger, kill or getting killed ecology and evolution. But after these visitors these dark people learned how to do things properly with proper knowledge but because high attitude and enslaving nature of these visitors, these people went against it and again wars, instability and all. the protection people always remembered three things law, business, love and family. The god was to come to find out the truth but when he came, everything was almost settled. And god has decided not to end here for recreation and it is not needed as far as now, but he decided to go after who were sent by visitors (i.e - Visitors from another planet that came to this planet as greedy nature), because god once gave a word to these visitors when they were in their planet that, i have to go after your clan that been sent to search other possible creations beyond my limits and is there another god or creator or universe. But these visitors said whomever been sent were never returned but god told them I will go after them by any means and wherever you will establish, stablish peace. That's all

I thought briefly about rising, then considered the state of head and belly and decided staying close to the ground in an attitude of prayer, regardless of true intention, was a posture worth practicing.

Using family connections to advance one's career is the norm in India, whether it is in politics, industry or entertainment. At the outset of my career, I had noted how Tata had made a name for himself without seeking patronage from his family. I was determined not to use Tata's name to promote my own career. I think he appreciated this attitude. I did, however, seek his help in some public conservation causes, and he readily obliged. In 1980, a small band of us wildlife conservationists in Mysore were protesting the construction of a luxury wildlife lodge that would have disrupted elephant movements in the Kabini river area of Nagarhole. The project was actively promoted by the then chief minister, R. Gundu Rao, who was an acolyte of Indira Gandhi's all-powerful son, Sanjay. When all else failed, I decided to use Tata as a weapon. I wrote up a carefully crafted appeal against the project addressed to Indira Gandhi and convinced Tata to sign it. I then got the writer R.K. Narayan also to sign it. Narayan was genuinely interested in wildlife and had borrowed my tiger books for reference when he wrote his novel A Tiger for Malgudi. Next, I persuaded writer U.R. Anathamurthy to endorse the appeal. Thereafter, I mailed their joint appeal to Tata's friend, H.Y. Sharada Prasad, following this up with a long-distance phone call. This strategy worked: Indira Gandhi ordered Gundu Rao to review the project. Eventually, the Kabini lodge was moved out from the Masthigudi corridor to its present location in Karapura village.

Tiger's inability to show gratitude, apologize, or express appreciation was rooted in his warped upbringing. His mother pampered him like a prince, and his father rarely uttered the words thank you or I'm sorry. Tiger learned early and often that his needs were all that mattered. His unapologetically self-centered attitude was critical to his success in golf, but it had an utterly devastating impact on the way people perceived him.

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Reaching the barnyard, we decided that an assault en masse was the proper maneuver. The dogs were to be the shock troops, and we were to follow up the advantage that they had obtained over the common enemy. We had sundry cudgels and ropes with which to belabor the victim. The seven dogs went through the gate in a body; and the wild boar accommodated them by not permitting them to hesitate for a moment as to which hog they were after. Incontinently he rushed them. With great valor we watched the fray from the farther side of the fence, waiting until our chance seemed secure enough to enable us to cross the obstruction that protected us. Suddenly, hurled high over the fence, the bulldog rejoined us; all the zest seemed gone out of him. Then the two hounds fled across the yard and skulked into the stable; their attitude indicated that they carried no tornado insurance. The collie stood off and barked with hollow ferocity. The two plain dogs went manfully to work, as if the matter of laying in a supply of Christmas bacon interested them personally. But one dog was trampled by the boar. The other seized the monster’s ear and hung on grimly. Yet the beast would rip him open, I knew. Just then, Sarsaparilla, who had calmly and aloofly watched the proceedings, stepped niftily in. He approached rather fastidiously, not from dismay but from a certain curious regard for finesse. Stationed behind the hog, he looked thoughtfully at the shaggy brute; then he quietly bowed his lunatic, dolesome head, mouthed the boar’s upper haunch until he had a deliberate hold, sunk his teeth, set his legs, and began grimly to shake his head. The boar, I think, got one glimpse of what had him; he probably imagined it a saber-toothed tiger. Savagely shaking off the dog from his head, he squealed shrilly and turned to run. Sarsaparilla said quite firmly, “Not so fast.” The bewildered boar could not get loose. The other dogs came back. We jumped the fence, and soon we had the old marauder from the swamps securely roped. Sarsaparilla then stalked sedately off; he had condescended to help us; but he was not going to join in any of our puerile excitement. “What kind of dog is that?” I asked his owner. “God in he’ben knows,” replied he, meaning no irreverence; “but he got all de sense. Sometime I gwine change his name to Solomon.

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