Sometimes I think that wisdoms slip from my mind like drool from the lips of an idiot...Where's all this stuff coming from? Is it any good? Any good in, you know, the wisdom sense? Who am I to spout this stuff anyway?Well, here's the thing. You too can find yourself shedding wisdom like cat hair if you only allow yourself the liberty of introspection.Think about what you alone know that no one else does. That one neat wonderful profound insight. It is fully yours. No one else on this planet of about six billion people understands it like you do.Now, see if you can share it with someone. Bestow it, a gift of yourself.Wisdom is like gossip. Except it's the good kind.

...mert maguk voltak a létezés, miközben a létezésből mégis ki voltak zárva, vagyis oly közel estek a létezéshez, hogy azonossá váltak vele, és a létezés nem látszik soha, így hát ha itt voltak is, amikor nem voltak itt, belőlük soha nem maradt semmi, csak a vágyakozás, hogy jöjjenek, csak a félelem, hogy jönni fognak, csak az emlékük maradt, hogy jártak itt, de a legfájóbb az volt, nézett föl Genji herceg unokája az égre, hogy amelyik egyszer itt volt, az soha többé nem jött vissza.

Just as it is by His goodness that God gives being to beings, so also it is by His goodness that He makes causes to be causes, thus delegating to them a certain participation in His actuality. Or rather, since causality flows from actuality, let us say that He confers the one in conferring the other, so that to the Christian mind the physical world in which we live offers a face which is the reverse of its physicism itself, a face where all that was read on the one side in terms of force, energy and law, is now read, on the other in terms of participations and analogies of the Divine Being. The Christian world takes on the character of a sacred world with a relation to God inscribed in its very being and every law that rules its functioning.

If other people do not understand our behavior—so what? Their request that we must only do what they understand is an attempt to dictate to us. If this is being "asocial" or "irrational" in their eyes, so be it. Mostly they resent our freedom and our courage to be ourselves. We owe nobody an explanation or an accounting, as long as our acts do not hurt or infringe on them. How many lives have been ruined by this need to "explain," which usually implies that the explanation be "understood," i.e. approved. Let your deeds be judged, and from your deeds, your real intentions, but know that a free person owes an explanation only to himself—to his reason and his conscience—and to the few who may have a justified claim for explanation.

What the poet has to say to the torso of the supposed Apollo, however, is more than a note on an excursion to the antiquities collection. The author's point is not that the thing depicts an extinct god who might be of interest to the humanistically educated, but that the god in the stone constitutes a thing-construct that is still on air. We are dealing with a document of how newer message ontology outgrew traditional theologies. Here, being itself is understood as having more power to speak and transmit, and more potent authority, than God, the ruling idol of religions. In modern times, even a God can find himself among the pretty figures that no longer mean anything to us - assuming they do not become openly irksome. The thing filled with being, however, does not cease to speak to us when its moment has come.

A man's life is his whole life, not the last glimmering snuff of the candle; and this, I say, is considerable, and not a little matter, whether we regard its pleasures or its pains. To draw a peevish conclusion to the contrary from our own superannuated desires or forgetful indifference is about as reasonable as to say, a man never was young because he has grown old, or never lived because he is now dead. The length or agreeableness of a journey does not depend on the few last steps of it, nor is the size of a building to be judged of from the last stone that is added to it. It is neither the first nor last hour of our existence, but the space that parts these two - not our exit nor our entrance upon the stage, but what we do, feel, and think while there - that we are to attend to in pronouncing sentence upon it.

The world deprived of clear-cut outlines, of the up and the down, of good and evil, succumbs to a peculiar nihilization, that is, it loses its colors, so that grayness covers not only things of this earth and of space, but also the very flow of time, its minutes, days and years. Abstract considerations will be of little help, even if they are intended to bring relief. Poetry is quite different. By its very nature it says: All those theories are untrue. Since poetry deals with the singular, not hte general, it can't - if it is good poetry - look at things of this earth other than as colorful, variegated, and exciting, and so, it cannot reduce life, with all its pain, horror, suffering, and ecstasy, to a unified tonality of boredom or complaint. By necessity poetry is therefore on the side of being and against nothingness.

It comes out from no source, it goes back in through no aperture. It has reality yet no place where it resides; it has duration yet no beginning or end. Something emerges, though through no aperture - this refers to the fact that it has reality. It has reality yet there is no place where it resides - this refers to the dimension of space. It has duration but no beginning or end - this refers to the dimension of time. There is life, there is death, there is a coming out, there is a going back in - yet in the coming out and going back its form is never seen. This is called the Heavenly Gate. The Heavenly Gate is nonbeing. The ten thousand things come forth from nonbeing. Being cannot create being out of being; inevitably it must come forth from nonbeing. Nonbeing is absolute nonbeing, and it is here that the sage hides himself.

Man must be an emptiness, a nothingness, which is not a pure nothingness (reines Nichts), but something that is to the extent that it annihilates Being, in order to realize itself at the expense of Being and to nihilate in being. Man is negating Action, which transforms given Being and, by transforming it, transforms itself. Man is what he is only to the extent that he becomes what he is; his true Being (Sein) is Becoming (Werden), Time, History; and he becomes, he is History only in and by Action that negates the given, the Action of Fighting and of Work — of the Work that finally produces the table on which Hegel writes his Phenomenology, and of the Fight that is finally that Battle at Jena whose sounds he hearts while writing the Phenomenology. And that is why, in answering the “What am I?” Hegel had to take account of both that table and those sounds.

Do I believe a thing has limits!? Of course! Nothing exists that doesn’t have limits. Existence means there’s always something else, and so everything has limits. Why is it so hard to conceive that a thing is a thing, and that it isn’t always being some other thing that’s beyond it?”At that moment I felt in my bones not that I was talking to a man, but to another universe. I tried one last time, from another angle, which I felt compelled to consider legitimate.“Look, Caeiro... think about numbers... Where do they end? Take any number — say 34. Past it we have 35, 36, 37, 38 — there can be no end to it. There is no number so big that there is no number larger...““But that’s just numbers,” protested my master Caeiro.And then, looking at me out of his formidable, childlike eyes:“What is 34 in Reality, anyway?

The New Man means to develop all the three dimensions of being, all the three doors to God: the head, the dimension of thinking, logic and reason, the heart - the dimension of joy, trust, intuition, relationships, beauty, creativity and a sense of unity in love and the being, the dimension of meditation, silence, emptiness and oneness with life.The first level of the head is the dimension of ideas, intellect, hypothesis, theories, logic, analysis, rationality and dualistic thinking.The first level is the level of the mind, which means a continuous oscillation like a pendulum between the mind's memories of the past and the ideas, dreams and expectations of the future. The second level of the heart is the dimension of joy, acceptance, trust, understanding, trust, friendship, intuition, empathy, creativity, compassion, humor, playfulness and a sense of unity in love. The third level of being is the dimension of presence, awareness, meditation, silence, emptiness and wholeness. The third level is our connection with our inner life source.

If you are present, then you can see that you give yourself presents in each moment that you can unwrap and thoroughly enjoy - the amazing world around us that we can explore, each incredible detail, the lives, and the stories we tell ourselves or experience so that we can feel what it's like to be human, the things we can learn from an interaction, about ourselves as well as everything and everyone else.Everyone is here in their own story, writing the script as they go, living the movie picture.... choosing who to meet, what to do, how to react to each new experience. We each find our own tools to help us traverse the terrain of each particular part of our journeys. It cannot be right to judge another, or yourself, for we are all at different stages, or on different stages. We do as we need to according to where and how we find ourselves, but the more you realise that you actually put yourself exactly where you are in each moment, the more your eyes will widen. You are an amazing Being playing the game of life - your attitude makes all the difference.

Working with people is basically not a question of formal education; working with people is a question of energy and awareness. Everyone can basically work with people. It is a question of developing a presence and a quality to work from. It is also about discovering our own unique way to be and work with people from our authentic inner being.The most important healing- and therapeutic ability is the capacity to be present. To be present means to develop a presence and a quality to work from. It means to be present with an open and relaxed heart, and to be grounded in our inner being, in the meditative quality within.Presence means to work from a meditative quality, from an inner "yes"-quality, from a state of non-doing. It is to be present for another person as a supporting light, as a supporting presence.Meditation is the way to deepen our capacity to be present, and explore how to bring the meditative presence into the healing- and therapeutic process. It is about developing a meditative presence and quality, to develop the inner "yes"-quality, the silence and emptiness within ourselves, the inner source of healing and wholeness, the capacity to surrender to life.

My conduct with my friends is motivated: each being is, I believe, incapable on his own, of going to the end of being. If he tries, he is submerged within a "private being" which has meaning only for himself. Now there is no meaning for a lone individual: bing alone would of itself reject the "private being" if it saw it as such (if I wish my life to have meaning for me, it is necessary that it have meaning for others: no one would dare give to life a meaning which he alone would perceive, from which life in its entirety would escape, except within himself). At the extreme limit of the "possible", it is true, there is nonsense . . . but only of that which had a prior sense: this is fulguration, even "apotheosis" of nonsense. But I don't attain the extreme limit on my own and, in actual fact, I can't believe the extreme limit attained, for I never remain there. If I had to be the only one having attained it (assuming that I had . . .), it would be as thought it had not occurred. For if there subsisted a satisfaction, as small as I can imagine it to be, it would distance me as much from the extreme limit. I cannot for a moment cease to incite myself to attain the extreme limit, and cannot make a distinction between myself and those with whom I desire to communicate.~George Bataille, "Inner Experience" pg. 42

When I speak about Jesus Christ, I do not speak about Christianity. Christianity has basically nothing to do with Jesus. The spirit of Christ can not be organized. Then it will not liberate you.Christ is the very essence of religion. Christ is the culmination of all human aspirations. In Christ all the aspirations of humanity are fulfilled.Christ celebrates life, he loves life, he is a song and a dance. He is also transcendental. When you come closer to him, you will find that his inner being is transcendence. You will meet the unknown, where the world disappears and God appears. You can trust him, because he is like you. He is part of your suffering, pain and sorrow, but he is also transcendental. That is why Jesus became a mile stone in the history of human consciousness. Jesus lived and loved with truth and grace. Jesus being was truth and grace. Whenever truth is there, grace is there. And whenever grace is there, truth is there. To come closer to Jesus, you have to find your own inner being, the kingdom of God. That is the whole message of Jesus. Then you will find that God is eternal. God is the whole existence. His creativity is eternal. God is creativity. God is not a person. God is existence, being. God is the energy that underlies all life, which is in the stones, in birds, in animals, in human beings and in the stars.