Two things fill the mind with ever-increasing wonder and awe, the more often and the more intensely the mind of thought is drawn to them: the starry heavens above me and the moral law within me... Morality is not properly the doctrine of how we may make ourselves happy, but how we may make ourselves worthy of happiness.
You look at a star for two reasons, because it is luminous, and because it is impenetrable. You have beside you a sweeter radiance and a greater mystery, woman.
In the industry, you do need some ethics - if one film does well, then thousands get work and money comes back to the industry. I guess the bottomline is, if there are two versions, then the better one will click.
Thus to act under the guidance coming from above, this is one side of the sadhana, the dynamic side. The other one is the discrimination between the Purusha and the Prakriti. The Purusha will calmly observe, give sanction, choose, but will realise that all this does not belong to him - all these are outside him. This is the static side of the sadhana. These two aspects constitute the basis of Yoga.
Facts we would always place before our readers, whether they are palatable or not, and it is by placing them constantly before the public in their nakedness that the misunderstanding between the two communities in South Africa can be removed.
Washington has seldom seen so numerous, so industrious or so insidious a lobby. There is every evidence that money without limit is being spent to sustain this lobby.... I know that in this I am speaking for the members of the two houses, who would rejoice as much as I would to be released from this unbearable situation.
I began to realize that for two years my life had been a drawing on resources that I did not possess, that I had been mortgaging myself physically and spiritually up to the hilt.
You don't have to destroy me. Do you? I'm only a woman who loves you and wants to do what you want to do. I've been destroyed two or three times already. You wouldn't want to destroy me again, would you?
I can look back . . . at two distinct periods of opinion whose foundations I have successively come to distrust - a period before 1919 or so, when the weight of classic authority unduly influenced me, and another period from 1919 to about 1925, when I placed too high a value on the elements of revolt, florid colour, and emotional extravagance or intensity.
Take the case of the infinite ocean. There is no limit to its water. Suppose a pot is immersed in it: there is water both inside and outside the pot. The jnani sees that both inside and outside there is nothing but Paramatman. Then what is this pot? It is 'I-consciousness'. Because of the pot the water appears to be divided into two parts; because of the pot you seem to perceive an inside and an outside. One feels that way as long as this pot of 'I' exists. When the 'I' disappears, what is remains. That cannot be described in words.
The surest sign of the estrangement of the opinions of two persons is when they both say something ironical to each other and neither of them feels the irony.