The true religion commands us to put away all disquietude of heart, and agitation of mind, and also all commotions and tempests of the soul.
Every affection of the mind that is attended with either pain or pleasure, hope or fear, is the cause of an agitation whose influence extends to the heart, and there induces change from the natural constitution, in the temperature, the pulse and the rest, which impairing all nutrition in its source and abating the powers at large, it is no wonder that various forms of incurable disease in the extremities and in the trunk are the consequence, inasmuch as in such circumstances the whole body labors under the effects of vitiated nutrition and want of native heat.
Fullness is always quiet: agitation will answer for empty vessels only.
The constancy of sages is nothing but the art of locking up their agitation in their hearts.
The tranquillity or agitation of our temper does not depend so much on the big things which happen to us in life, as on the pleasant or unpleasant arrangements of the little things which happen daily.
The passion of desire is an agitation of the soul caused by the spirits which dispose it to wish for the future the things which it represents to itself as agreeable. Thus we do not only desire the presence of the absent good, but also the conservation of the present, and further, the absence of evil, both of that which we already have, and of that which we believe we might experience in time to come.
Anger is rooted in our lack of understanding of ourselves and of the causes, deep-seated as well as immediate, that brought about this unpleasant state of affairs. Anger is also rooted in desire, pride, agitation and suspicion. The primary roots of our anger are in ourselves. Our environment and other people are only secondary. It is not difficult for us to accept the enormous damage brought abut by a natural disaster, such as an earthquake or a flood. But when damage is caused by another person, we don’t have much patience. We know that earthquakes and floods have causes, and we should see that the person who has precipitated our anger also has reasons, deep-seated and immediate, for what he has done.
Political agitation, by the passions it arouses or the convictions it engenders, may in fact stimulate men to the violation of the law. Detestation of existing policies is easily transformed into forcible resistance of the authority which puts them in execution, and it would be folly to disregard the causal relation between the two. Yet to assimilate agitation, legitimate as such, with direct incitement to violent resistance, is to disregard the tolerance of all methods of political agitation which in normal times is a safeguard of free government.
Revolutionary Social-Democracy has always included the struggle for reforms as part of its activities. But it utilises “economic” agitation for the purpose of presenting to the government, not only demands for all sorts of measures, but also (and primarily) the demand that it cease to be an autocratic government.
A status not freely chosen or entered into by an individual or a group is necessarily one of oppression and the oppressed are by their nature (i.e., oppressed) forever in ferment and agitation against their condition and what they understand to be their oppressors. If not by overt rebellion or revolution, then in the thousand and one ways they will devise with and without consciousness to alter their condition.
Were it not for the salutary agitation of the passions, the waters of life would become dull, stagnant, and as unfit for all vital purposes as those of the Dead Sea.
There is always another country and always another place.
There is always another name and another face.
And the name and the face are you, and you
The name and the face, and the stream you gaze into
Will show the adoring face, show the lips that lift to you
As you lean with the implacable thirst of self,
As you lean to the image which is yourself,
To set the lip to lip, fix eye on bulging eye,
To drink not of the stream but of your deep identity,
But water is water and it flows,
Under the image on the water the water coils and goes
And its own beginning and its end only the water knows.
There are many countries and the rivers in them
-Cumberland, Tennessee, Ohio, Colorado, Pecos, Little Big Horn,
And Roll, Missouri, roll.
But there is only water in them.
And in the new country and in the new, place
The eyes of the new friend will reflect the new face
And his mouth will speak to frame
The syllables of the new name
And the name is you and is the agitation of the air
And is the wind and the wind runs and the wind is everywhere.
The name and the face are you.
And they are you.
For they have been dipped in the healing flood.
For they have been dipped in the redeeming blood.
For they have been dipped in Time
And Time is only beginnings
Time is only and always beginnings
And is the redemption of our crime
And is our Saviour's priceless blood.
For Time is always the new place,
For Time is always the new name and the new face,
And no-name and no-face.
For Time is motion
For Time is innocence
For Time is West.
Take provisions for your long way, O wise man! Remove the heaviness of sleep from your heart, O invited guest! Set your baggage in order for departure, O sojourner! The morning tide is night at hand, O wayfarer; why do you sleep? Arise and prepare yourself, O mariner who is to voyage on the sea! Arise and make ready the tackle of your ship, for you do not know at what hour the wind will carry you out! Honor flees away from before the man that runs after it; but he who flees from it, the same will it hunt down, and to all men become a herald of his humility.
Such is the state of life, that none are happy but by the anticipation of change: the change itself is nothing; when we have made it, the next wish is to change again.
we seem to have developed the misconception that awakening involves assassinating the ego and dropping its body in the ocean of the Self. But the ego isn’t your archenemy, it’s merely a function, a diligent worker that goes about its self-appointed task of monitoring your survival and holding on to control. When you wake up, you see the ego for what it is—a collection of thoughts, feelings, memories, and beliefs held together by a sense of identity—and no longer mistakenly take it to be the truth of who you are or feel compelled to follow its directives.
It is of little use for us to pay lip-loyalty to the mighty men of the past unless we sincerely endeavor to apply to the problems of the present precisely the qualities which in other crises enabled the men of that day to meet those crises.
The law is more easily understood by few than many words. For all words are subject to ambiguity, and therefore multiplication of words in the body of the law is multiplication of ambiguity. Besides, it seems to imply (by too much diligence) that whosoever can evade the words is without the compass of the law.
The foundation on which all [our State constitutions] are built is the natural equality of man, the denial of every pre-eminence but that annexed to legal office and particularly the denial of apre-eminence by birth.
Businesses, are, in reality, quasi-religious sects. When you go to work in one, you embrace A New Faith. And if they are really big businesses, you progress from faith to a kind of mystique. Belief in the product, preaching the product, in the end the product becomes the focus of a transcendental experience. Through “the product” one communes with the vast forces of life, nature, and history that are expressed in business.
And I am not so sure this last one is true: