He who knows others is wise;
he who knows himself is enlightened.
one who wins is another powerful;
the one who wins is greater than himself.
Friday, December 24, 2010
What Gets Bloches Oput Your Skin
lao tzu
He who knows others is wise;
he who knows himself is enlightened.
one who wins is another powerful;
the one who wins is greater than himself.
He who knows others is wise;
he who knows himself is enlightened.
one who wins is another powerful;
the one who wins is greater than himself.
Wednesday, November 10, 2010
Online Combination Lock Game
John Godolphin Bennett
born on 8 June 1897 by an American mother and English father, the eldest of three children. The mother belonged to an old pre-revolutionary family of New England and his father worked as a correspondent for Reuters, the international news agency. Although Bennett
face a few references to his childhood in his autobiography Witness, in other writings of having to recognize its mother for having instilled the work ethic and tolerance. Having trascorso i primi anni della sua infanzia in Italia, apprese a parlare l’italiano prima dell’inglese, il che pose le fondamenta di una straordinaria facilità all’apprendimento delle lingue che gli avrebbe poi permesso, nel corso degli anni, di conversare con molti maestri spirituali, tra i quali Gurdjieff stesso, nella loro lingua madre oltre che consentirgli di studiare i testi sacri indù, buddisti, islamici e cristiani nella versione originale.
Per Bennett l’educazione scolastica si concluse con il diploma; non sfruttò mai la borsa di studio in matematica che aveva ricevuto dall’Università di Oxford poiché gli avvenimenti della sua vita si succedettero così velocemente da non dargli no more time to go back. Excellent sports, was captain of his school rugby team and continued to play even in the army. He once broke his arm and collar bone twice, and had then stated that these experiences gave him, from an early age, a precious freedom and indifference to his body.
During the First World War, Bennett became a captain at the age of twenty-one in the body of British engineering. The war took him to one of the decisive experiences of his life, severely wounded in the head, lying in an unconscious state on an operating table when he had an extra-corporeal, which convinced him that there is something humans can exist independently from the body. During his convalescence after seeing that the army was looking for the secret service officers in the Near East, Bennett enrolled in a course of Turkish language, then found themselves occupying a very delicate position between the British and Turks in Constantinople. In 1921, following the Great War and the Russian Revolution, Constantinople became the obligatory passage point through which passed through many refugees headed to the West, and part of Bennett's work was to monitor their movements. Among these "refugees" there were two very special men: GI Gurdjieff and PD Ouspensky. Occasional meetings with Gurdjieff and Ouspensky in Constantinople marked the future direction of his spiritual quest, but when they moved to Europe, Bennett remained in Turkey.
On his return to England, Bennett was asked as an expert in Middle Eastern affairs. He could easily pursue a public career and was also invited to stand for Parliament, but it was clear that the spiritual would have priority in his life. In 1923 he renewed contact with the Gurdjieff Gurdjieff Institute and spent three months in France. Despite the brevity of his stay, he witnessed the events that convinced him of the ability of human spiritual transformation and the fact that Gurdjieff was in possession a deep knowledge and understanding of techniques to achieve it. Bennett was invited to spend two years at the Institute, a condition for receiving significant help in his spiritual progress. In hindsight, it seems odd that Bennett has felt compelled to leave anyway, but at that time was in financial difficulties and needed to put his affairs in order. Although it was his intention to return as soon as Gurdjieff, the two no longer had to meet until 1948! Back in England, Bennett joined Ouspensky's groups and led to him studying the "system" by those learned from Gurdjieff, Ouspensky remained with for fifteen years, beginning in 1941 to lead their groups e a tenere conferenze pubbliche.
Coloro che venivano ad ascoltarlo si trovavano davanti una figura alta, imponente, dagli occhi azzurri e dall’aspetto giovanile per la sua età. Uomo timido e di poche parole, possedeva un intelletto che in alcune persone incuteva timore. Le prime volte che iniziò a parlare in pubblico apparve insicuro, ma ben presto abbandonò l’uso di appunti e da quel momento in poi si espresse sempre liberamente. Col passare degli anni, le sue conferenze divennero uno dei modi principali attraverso i quali sviluppava le sue idee, e mentre parlava letteralmente andava elaborando concetti “su due piedi”. Nel 1946 Bennett acquistò Coombe Springs, una proprietà di sette acri a sud-ovest di London including the Edwardian villa, which for decades was a research center that will attract hundreds of people. Bennett continued to publicly expose the ideas of Gurdjieff, though privately his inner life was in turmoil. He had been rejected by Ouspensky in 1945 and had also lost touch with Gurdjieff, who had long believed his teacher, believing him dead.
The discovery in 1948 that Gurdjieff was alive and that he was in Paris was therefore highly significant. In the remaining eighteen months before Gurdjieff's death, which occurred October 29, 1949, Bennett lost no opportunity to travel to Paris despite the pressing professional commitments, and in the summer del 1949 vi trascorse un mese lavorando intensivamente con Gurdjieff, un’esperienza che fornì le basi per un’ulteriore significativa trasformazione nella sua vita. Fu un momento di svolta che doveva portarlo nei rimanenti venticinque anni della sua vita a divenire più aperto e compassionevole. Considerando quanto poco tempo avesse effettivamente trascorso con Gurdjieff è straordinario ciò che riuscì a ricavare da questa opportunità.
Nel 1950 Bennett abbandonò la vita professionale, si concentrò sul lavoro di gruppo, tenendo frequenti conferenze pubbliche per mantenere una promessa data a Gurdjieff di fare tutto quanto era in suo potere per diffonderne le idee e farle comprendere. Nel 1953 intraprese un lungo viaggio in the Middle East, which brought him in close contact with the religion of Islam and various Sufi orders. On his return to England, started the project for the construction of Djamichunatra, a large meeting room at Coombe Springs. The unusual architectural design was based on nine sides sull'enneagramma, an ancient symbol by Gurdjieff as an emblem of the fundamental laws of nature. The work took two years to complete and was opened in 1957, Bennett said that the real value of such a project was in creating a true community.
Since the mid-sixties work at Coombe Springs had gained momentum, but Bennett was ready to take another change, had come together with the groups he led, in contact with Idries Shah, now well known exponent of Sufism, but in those days was just beginning to assert itself, and to which Bennett offered his help. According to the Institute for Comparative Studies, proposed to sell the whole property of Coombe Springs to Shah and the donation was made in the spring of 1966. Soon after Shah Coombe Springs sold to those who wanted to make housing and Djamichunatra, with its beautiful stained glass windows, was razed to the ground. Many thought that Bennett had made a big mistake, but in truth Shah gave him a real help, allowing them to free themselves from one place to which he had devoted twenty years of sua vita. Senza quel sacrificio non è detto che Bennett sarebbe stato poi in grado di intraprendere l’ultimo e forse più significativo progetto della sua vita: l’inaugurazione di una “scuola” per la trasmissione di tecniche di trasformazione spirituale.
Ad ogni modo, questa scuola non venne fondata immediatamente; nei successivi quattro anni, Bennett visse una vita tranquilla in famiglia; aveva sposato Elizabeth Howard nel 1958 dopo la morte della sua seconda moglie, e aveva due figli maschi e due femmine. In seguito, nel 1969, dopo una grave malattia che lo aveva portato in punto di morte, egli intraprese un altro importante passo nella sua vita spirituale, passo che sembrò cambiarlo profondamente: infatti began to have a deep concern for the plight of young people, especially those who, as a result of social and cultural ferment of the sixties, were asking serious questions about the existence and fail to find satisfactory answers.
As part of his research on their thinking, Bennett attended a rock festival on the Isle of Wight. The result of this was the creation of an "Academy" to teach some of the lessons he learned during a lifetime devoted to the spiritual quest. The project to establish the Academy attracted an unexpected positive response, particularly in the United States, and in the autumn of 1971 the Academy Internazionale per l’Educazione Continua fu inaugurata nel villaggio di Sherborne, nella contea di Gloucester, Inghilterra. I corsi, della durata di dieci mesi, di cui cinque erano proposti “come esperimento”, si dimostrarono essere un terreno fertile, al punto che molte persone continuano tuttora a lavorare con le idee e i metodi da lui presentati, come egli aveva del resto auspicato. Il suo scopo iniziale, in modo alquanto caratteristico, era di condurre i corsi per poi intraprendere qualcosa di completamente diverso, ma morì il 13 dicembre 1974, poco dopo l’inizio del quarto corso. Quel corso, così come il quinto, furono completati sotto la guida di Elizabeth Bennett. Nei mesi prima della sua morte, Bennett iniziò to imagine a society that would give body to the experimental methods and the ideas it had received from Gurdjieff, and developed. Go to great lengths to overcome the divisions between the different groups formed by followers of Gurdjieff and, even more fascinating, foreshadowed the development of new forms of religion suited to the modern world, suggesting that the Gurdjieff Movements represent just one of these forms.
JG Bennett has left a legacy of values \u200b\u200bof the disinterested gift of oneself and a persistent search in mystery and meaning of existence. He published many works, inspired hundreds of people in search of reality, the costs of self, and spurred many to work with the ideas and methods he transmitted. Even today we continue to learn from his example: Who wants to follow a system of ideas of spiritual transformation and try to practice them in the first person to penetrate its meaning.
taken from: http://www.illibraiodellestelle.com/libri/luomo-superiore.php 
born on 8 June 1897 by an American mother and English father, the eldest of three children. The mother belonged to an old pre-revolutionary family of New England and his father worked as a correspondent for Reuters, the international news agency. Although Bennett
face a few references to his childhood in his autobiography Witness, in other writings of having to recognize its mother for having instilled the work ethic and tolerance. Having trascorso i primi anni della sua infanzia in Italia, apprese a parlare l’italiano prima dell’inglese, il che pose le fondamenta di una straordinaria facilità all’apprendimento delle lingue che gli avrebbe poi permesso, nel corso degli anni, di conversare con molti maestri spirituali, tra i quali Gurdjieff stesso, nella loro lingua madre oltre che consentirgli di studiare i testi sacri indù, buddisti, islamici e cristiani nella versione originale.
Per Bennett l’educazione scolastica si concluse con il diploma; non sfruttò mai la borsa di studio in matematica che aveva ricevuto dall’Università di Oxford poiché gli avvenimenti della sua vita si succedettero così velocemente da non dargli no more time to go back. Excellent sports, was captain of his school rugby team and continued to play even in the army. He once broke his arm and collar bone twice, and had then stated that these experiences gave him, from an early age, a precious freedom and indifference to his body.
During the First World War, Bennett became a captain at the age of twenty-one in the body of British engineering. The war took him to one of the decisive experiences of his life, severely wounded in the head, lying in an unconscious state on an operating table when he had an extra-corporeal, which convinced him that there is something humans can exist independently from the body. During his convalescence after seeing that the army was looking for the secret service officers in the Near East, Bennett enrolled in a course of Turkish language, then found themselves occupying a very delicate position between the British and Turks in Constantinople. In 1921, following the Great War and the Russian Revolution, Constantinople became the obligatory passage point through which passed through many refugees headed to the West, and part of Bennett's work was to monitor their movements. Among these "refugees" there were two very special men: GI Gurdjieff and PD Ouspensky. Occasional meetings with Gurdjieff and Ouspensky in Constantinople marked the future direction of his spiritual quest, but when they moved to Europe, Bennett remained in Turkey.
On his return to England, Bennett was asked as an expert in Middle Eastern affairs. He could easily pursue a public career and was also invited to stand for Parliament, but it was clear that the spiritual would have priority in his life. In 1923 he renewed contact with the Gurdjieff Gurdjieff Institute and spent three months in France. Despite the brevity of his stay, he witnessed the events that convinced him of the ability of human spiritual transformation and the fact that Gurdjieff was in possession a deep knowledge and understanding of techniques to achieve it. Bennett was invited to spend two years at the Institute, a condition for receiving significant help in his spiritual progress. In hindsight, it seems odd that Bennett has felt compelled to leave anyway, but at that time was in financial difficulties and needed to put his affairs in order. Although it was his intention to return as soon as Gurdjieff, the two no longer had to meet until 1948! Back in England, Bennett joined Ouspensky's groups and led to him studying the "system" by those learned from Gurdjieff, Ouspensky remained with for fifteen years, beginning in 1941 to lead their groups e a tenere conferenze pubbliche.
Coloro che venivano ad ascoltarlo si trovavano davanti una figura alta, imponente, dagli occhi azzurri e dall’aspetto giovanile per la sua età. Uomo timido e di poche parole, possedeva un intelletto che in alcune persone incuteva timore. Le prime volte che iniziò a parlare in pubblico apparve insicuro, ma ben presto abbandonò l’uso di appunti e da quel momento in poi si espresse sempre liberamente. Col passare degli anni, le sue conferenze divennero uno dei modi principali attraverso i quali sviluppava le sue idee, e mentre parlava letteralmente andava elaborando concetti “su due piedi”. Nel 1946 Bennett acquistò Coombe Springs, una proprietà di sette acri a sud-ovest di London including the Edwardian villa, which for decades was a research center that will attract hundreds of people. Bennett continued to publicly expose the ideas of Gurdjieff, though privately his inner life was in turmoil. He had been rejected by Ouspensky in 1945 and had also lost touch with Gurdjieff, who had long believed his teacher, believing him dead.
The discovery in 1948 that Gurdjieff was alive and that he was in Paris was therefore highly significant. In the remaining eighteen months before Gurdjieff's death, which occurred October 29, 1949, Bennett lost no opportunity to travel to Paris despite the pressing professional commitments, and in the summer del 1949 vi trascorse un mese lavorando intensivamente con Gurdjieff, un’esperienza che fornì le basi per un’ulteriore significativa trasformazione nella sua vita. Fu un momento di svolta che doveva portarlo nei rimanenti venticinque anni della sua vita a divenire più aperto e compassionevole. Considerando quanto poco tempo avesse effettivamente trascorso con Gurdjieff è straordinario ciò che riuscì a ricavare da questa opportunità.
Nel 1950 Bennett abbandonò la vita professionale, si concentrò sul lavoro di gruppo, tenendo frequenti conferenze pubbliche per mantenere una promessa data a Gurdjieff di fare tutto quanto era in suo potere per diffonderne le idee e farle comprendere. Nel 1953 intraprese un lungo viaggio in the Middle East, which brought him in close contact with the religion of Islam and various Sufi orders. On his return to England, started the project for the construction of Djamichunatra, a large meeting room at Coombe Springs. The unusual architectural design was based on nine sides sull'enneagramma, an ancient symbol by Gurdjieff as an emblem of the fundamental laws of nature. The work took two years to complete and was opened in 1957, Bennett said that the real value of such a project was in creating a true community.
Since the mid-sixties work at Coombe Springs had gained momentum, but Bennett was ready to take another change, had come together with the groups he led, in contact with Idries Shah, now well known exponent of Sufism, but in those days was just beginning to assert itself, and to which Bennett offered his help. According to the Institute for Comparative Studies, proposed to sell the whole property of Coombe Springs to Shah and the donation was made in the spring of 1966. Soon after Shah Coombe Springs sold to those who wanted to make housing and Djamichunatra, with its beautiful stained glass windows, was razed to the ground. Many thought that Bennett had made a big mistake, but in truth Shah gave him a real help, allowing them to free themselves from one place to which he had devoted twenty years of sua vita. Senza quel sacrificio non è detto che Bennett sarebbe stato poi in grado di intraprendere l’ultimo e forse più significativo progetto della sua vita: l’inaugurazione di una “scuola” per la trasmissione di tecniche di trasformazione spirituale.
Ad ogni modo, questa scuola non venne fondata immediatamente; nei successivi quattro anni, Bennett visse una vita tranquilla in famiglia; aveva sposato Elizabeth Howard nel 1958 dopo la morte della sua seconda moglie, e aveva due figli maschi e due femmine. In seguito, nel 1969, dopo una grave malattia che lo aveva portato in punto di morte, egli intraprese un altro importante passo nella sua vita spirituale, passo che sembrò cambiarlo profondamente: infatti began to have a deep concern for the plight of young people, especially those who, as a result of social and cultural ferment of the sixties, were asking serious questions about the existence and fail to find satisfactory answers.
As part of his research on their thinking, Bennett attended a rock festival on the Isle of Wight. The result of this was the creation of an "Academy" to teach some of the lessons he learned during a lifetime devoted to the spiritual quest. The project to establish the Academy attracted an unexpected positive response, particularly in the United States, and in the autumn of 1971 the Academy Internazionale per l’Educazione Continua fu inaugurata nel villaggio di Sherborne, nella contea di Gloucester, Inghilterra. I corsi, della durata di dieci mesi, di cui cinque erano proposti “come esperimento”, si dimostrarono essere un terreno fertile, al punto che molte persone continuano tuttora a lavorare con le idee e i metodi da lui presentati, come egli aveva del resto auspicato. Il suo scopo iniziale, in modo alquanto caratteristico, era di condurre i corsi per poi intraprendere qualcosa di completamente diverso, ma morì il 13 dicembre 1974, poco dopo l’inizio del quarto corso. Quel corso, così come il quinto, furono completati sotto la guida di Elizabeth Bennett. Nei mesi prima della sua morte, Bennett iniziò to imagine a society that would give body to the experimental methods and the ideas it had received from Gurdjieff, and developed. Go to great lengths to overcome the divisions between the different groups formed by followers of Gurdjieff and, even more fascinating, foreshadowed the development of new forms of religion suited to the modern world, suggesting that the Gurdjieff Movements represent just one of these forms.
JG Bennett has left a legacy of values \u200b\u200bof the disinterested gift of oneself and a persistent search in mystery and meaning of existence. He published many works, inspired hundreds of people in search of reality, the costs of self, and spurred many to work with the ideas and methods he transmitted. Even today we continue to learn from his example: Who wants to follow a system of ideas of spiritual transformation and try to practice them in the first person to penetrate its meaning.
taken from: http://www.illibraiodellestelle.com/libri/luomo-superiore.php
Tuesday, November 9, 2010
Monday, November 8, 2010
How To Write A Definition Poem
the goose in the bottle
OFFICER RIKO once asked Nansen to explain the age-old problem GOOSE IN THE BOTTLE.
"If you put a young goose in the bottle," SAID Riko, "CIBA LONG AND IS 'NOT' FAT AS YOU CAN 'The OCA then pull out, without killing the goose NE' split The BOTTLE?"
NANSEN BEATS 'TOGETHER WITH STRONG HANDS AND CRY': "Riko!"
'YES' Master! "Said the officer jump.
"See," said Nansen, "The goose is' OUT." 
OFFICER RIKO once asked Nansen to explain the age-old problem GOOSE IN THE BOTTLE.
"If you put a young goose in the bottle," SAID Riko, "CIBA LONG AND IS 'NOT' FAT AS YOU CAN 'The OCA then pull out, without killing the goose NE' split The BOTTLE?"
NANSEN BEATS 'TOGETHER WITH STRONG HANDS AND CRY': "Riko!"
'YES' Master! "Said the officer jump.
"See," said Nansen, "The goose is' OUT."
Estimating Vct Tile Laying Cost
be serious
be serious means not taking anything seriously: except for those things that you know with certainty be important in relation to what you want. G 
be serious means not taking anything seriously: except for those things that you know with certainty be important in relation to what you want. G
Tuesday, April 6, 2010
Tow Bar Brackets For Toad
The eighth, a publishing house, Battiato
The Eighth Publishing House was founded by Frank Sinatra in 1985 and volumes were distributed by Longanesi.
titles published by now exhausted and are not intended to reprint are the following:
GIGurdjieff, Views from the real world
Isha Schwaller de Lubicz, Her-Bak "Cecio"
ISHA SCHWALLER DE LUBICZ, Her-Bak "Discepolo"
AMADU HAMPATÉ BÀ, Il saggio di Bandiagara
FRITZ PETERS, La rasatura del prato e la costruzione di sé
NATSUME SÒSEKI, Anima
HENRI THOMASSON, Prima dell'alba
G.I.GURDJIEFF, Racconti di Belzebù al suo piccolo nipote - Vol I
LEO ANFOLSI, Bananananda
G.I.GURDJIEFF, Racconti di Belzebù al suo piccolo nipote - Vol. II
HENRI THOMASSON, Bagliori dell'anima
NATSUME SÒSEKI, Guanciale d'erba
ABD AL-QÀDIR JILANI, Il segreto dei segreti
IBN AL - ARIF, Sedute mistiche 
The Eighth Publishing House was founded by Frank Sinatra in 1985 and volumes were distributed by Longanesi.
titles published by now exhausted and are not intended to reprint are the following:
GIGurdjieff, Views from the real world
Isha Schwaller de Lubicz, Her-Bak "Cecio"
ISHA SCHWALLER DE LUBICZ, Her-Bak "Discepolo"
AMADU HAMPATÉ BÀ, Il saggio di Bandiagara
FRITZ PETERS, La rasatura del prato e la costruzione di sé
NATSUME SÒSEKI, Anima
HENRI THOMASSON, Prima dell'alba
G.I.GURDJIEFF, Racconti di Belzebù al suo piccolo nipote - Vol I
LEO ANFOLSI, Bananananda
G.I.GURDJIEFF, Racconti di Belzebù al suo piccolo nipote - Vol. II
HENRI THOMASSON, Bagliori dell'anima
NATSUME SÒSEKI, Guanciale d'erba
ABD AL-QÀDIR JILANI, Il segreto dei segreti
IBN AL - ARIF, Sedute mistiche
Can You Get A Gothic Look With Jeans
FRITZ PETERS
Famous for the texts written about his childhood experience at the School of GI Gurdjieff, in Fontainebleau, south of Paris, Fritz Peters is known for several novels published in Britain and the United States.
His first book is about the personal experience of veterans in a hospital, immediately after the Second World War.
However, Fritz Peters is best known worldwide for the memories of his stay at the Gurdjieff Institute, where he has spent much of his childhood and youth.
It is difficult to gather information on the life of Peters, and many are reluctant to provide it, especially in the Gurdjieff. The fact is that his text Gurdjieff Remembered (divided into two distinct parts, and published separately in Italy) is a fascinating account of his education at the famous school of the teacher in question. A meeting that will mark the life of the author until his death in 1979.
FRITZ PETERS 
Famous for the texts written about his childhood experience at the School of GI Gurdjieff, in Fontainebleau, south of Paris, Fritz Peters is known for several novels published in Britain and the United States.
His first book is about the personal experience of veterans in a hospital, immediately after the Second World War.
However, Fritz Peters is best known worldwide for the memories of his stay at the Gurdjieff Institute, where he has spent much of his childhood and youth.
It is difficult to gather information on the life of Peters, and many are reluctant to provide it, especially in the Gurdjieff. The fact is that his text Gurdjieff Remembered (divided into two distinct parts, and published separately in Italy) is a fascinating account of his education at the famous school of the teacher in question. A meeting that will mark the life of the author until his death in 1979.
FRITZ PETERS
Ovarian Cyst Hurt More When Lying Down
Hasidism
Hasidism is a movement of Judaism founded by Israel ben Eliezer, better known as the Baal Shem Tov.
The beginning of the eighteenth century was for the Jewish people, especially in the lands of the North-East Europe a particularly difficult period. The Counter elsewhere triumphantly winner, had not yet been metabolized by the Polish and Russian populations. Moreover, the tragic conclusion of the story of the false messiah Sabbatai Zevi was thrown into the deepest despair a bit 'all Israel, but especially those remote areas with high Jewish concentration.
The reaction to these events was first increased the penalty doctrine, which became particularly heavy. On the other hand, the Jewish population was a fraction of the population generally and the Jews, although distant from the majority or even acknowledged, was an important reality that is self-supported, both religious, both economically . The presence of small and very small towns, sometimes only ebraici, faceva sì che vi fossero delle figure, che oggi chiameremmo predicatori, che svolgevano le funzioni di ministri di culto e docenti itineranti. Queste figure avevano importanti funzioni non solo religiose, e svolgevano anche funzioni diverse, quali il medico, il macellaio rituale, il circoncisore e altro. Nell'opprimente clima di quei tempi questi ministri itineranti dovevano essere consapevoli del malessere che serpeggiava nelle comunità ebraiche. Il Baal Shem Tov era uno di questi, e diede una risposta originale al malessere dei tempi.
Tra quelli Lituani e quelli conosciuti come Mitnaghdim, i Rabbini che contestarono i primi Rabbini chassidim vennero accusati di eseguire la legge della Torah in parte troppo meccanicamente. In opposizione essi contrasted the ease of disseminating those secrets of the Torah which they say should have been a matter of heritage: they rely on the principle of revelation of the mysteries of the Messianic era approaches solely and completely only when it had fully manifested. Following the founding of the Lubavitch movement by the direct successors of the first figure Besht the Alter Rebbe Shneur Zalman of Liadi, who managed to create harmony between the parties that founded on love and fraternal piety that allowed the comparison and the establishment of a real union between religious Jews who wanted to talk or join the new movement which was also called Chabad Lubavitch: This name comes from the three Hebrew words Chochmah, Binah and Daat, translated separately with the meanings of wisdom, intelligence and knowledge, and these, also known as the three upper Sefirot Keter immediately following, were the characteristic expression of the new religious form but the original foundation and dialogue that characterized the Master of the mystical and spiritual nature of mediation as well as quoted by the intellectual and religious culture prevalent particularly in the Masters age Lithuanians. The
Hasidism is also the metaphor of a meeting between the spiritual vitality of the principle of religious folklore also characterized expressed joy and sanctity of the dance and song and the study method and rigor. These aspects, the immediate joy, quello dello studio profondo e quello del rigore, vengono vissuti in modo completo ed unitariamente secondo quella semplicità che aveva caratterizzato il Besht, e ciò avveniva sia nella vita quotidiana fatta di lunghi pellegrinaggi con lo scopo di raggruppare o sostenere il maggior numero di ebrei, sia nello studio e nell'insegnamento, casi in cui le cose apparentemente insormontabili risultavano sempre sfociare in una buona occasione per fare di quell'esperienza una tradizione orale il cui insegnamento sprigionava la fede e l'unione con Dio nella consapevolezza del continuo sostegno provvidenziale e messianico vissuto nel cuore di ogni ebreo del tempo e di sempre. 
Hasidism is a movement of Judaism founded by Israel ben Eliezer, better known as the Baal Shem Tov.
The beginning of the eighteenth century was for the Jewish people, especially in the lands of the North-East Europe a particularly difficult period. The Counter elsewhere triumphantly winner, had not yet been metabolized by the Polish and Russian populations. Moreover, the tragic conclusion of the story of the false messiah Sabbatai Zevi was thrown into the deepest despair a bit 'all Israel, but especially those remote areas with high Jewish concentration.
The reaction to these events was first increased the penalty doctrine, which became particularly heavy. On the other hand, the Jewish population was a fraction of the population generally and the Jews, although distant from the majority or even acknowledged, was an important reality that is self-supported, both religious, both economically . The presence of small and very small towns, sometimes only ebraici, faceva sì che vi fossero delle figure, che oggi chiameremmo predicatori, che svolgevano le funzioni di ministri di culto e docenti itineranti. Queste figure avevano importanti funzioni non solo religiose, e svolgevano anche funzioni diverse, quali il medico, il macellaio rituale, il circoncisore e altro. Nell'opprimente clima di quei tempi questi ministri itineranti dovevano essere consapevoli del malessere che serpeggiava nelle comunità ebraiche. Il Baal Shem Tov era uno di questi, e diede una risposta originale al malessere dei tempi.
Tra quelli Lituani e quelli conosciuti come Mitnaghdim, i Rabbini che contestarono i primi Rabbini chassidim vennero accusati di eseguire la legge della Torah in parte troppo meccanicamente. In opposizione essi contrasted the ease of disseminating those secrets of the Torah which they say should have been a matter of heritage: they rely on the principle of revelation of the mysteries of the Messianic era approaches solely and completely only when it had fully manifested. Following the founding of the Lubavitch movement by the direct successors of the first figure Besht the Alter Rebbe Shneur Zalman of Liadi, who managed to create harmony between the parties that founded on love and fraternal piety that allowed the comparison and the establishment of a real union between religious Jews who wanted to talk or join the new movement which was also called Chabad Lubavitch: This name comes from the three Hebrew words Chochmah, Binah and Daat, translated separately with the meanings of wisdom, intelligence and knowledge, and these, also known as the three upper Sefirot Keter immediately following, were the characteristic expression of the new religious form but the original foundation and dialogue that characterized the Master of the mystical and spiritual nature of mediation as well as quoted by the intellectual and religious culture prevalent particularly in the Masters age Lithuanians. The
Hasidism is also the metaphor of a meeting between the spiritual vitality of the principle of religious folklore also characterized expressed joy and sanctity of the dance and song and the study method and rigor. These aspects, the immediate joy, quello dello studio profondo e quello del rigore, vengono vissuti in modo completo ed unitariamente secondo quella semplicità che aveva caratterizzato il Besht, e ciò avveniva sia nella vita quotidiana fatta di lunghi pellegrinaggi con lo scopo di raggruppare o sostenere il maggior numero di ebrei, sia nello studio e nell'insegnamento, casi in cui le cose apparentemente insormontabili risultavano sempre sfociare in una buona occasione per fare di quell'esperienza una tradizione orale il cui insegnamento sprigionava la fede e l'unione con Dio nella consapevolezza del continuo sostegno provvidenziale e messianico vissuto nel cuore di ogni ebreo del tempo e di sempre.
Complete List Of Black And Mild Flavors
Against morality
I can't understand why she doesn't want to work.
To go and to fuck with another man is not the end of the world.
She knows i love her.
This men pay a lot to fuck her and i can't understand why she doesn't want to do this.
She is a fucking egoist.
Morality, morality, morality....what is the morality?
the body is just a body
the senses are just senses
the mind is just a mind
credits
"Above the body are senses; Above the senses is the mind; Above the mind is intellect; Above the intellect: the self." Sri Ramana Maharshi 
I can't understand why she doesn't want to work.
To go and to fuck with another man is not the end of the world.
She knows i love her.
This men pay a lot to fuck her and i can't understand why she doesn't want to do this.
She is a fucking egoist.
Morality, morality, morality....what is the morality?
the body is just a body
the senses are just senses
the mind is just a mind
credits
"Above the body are senses; Above the senses is the mind; Above the mind is intellect; Above the intellect: the self." Sri Ramana Maharshi
Tuesday, March 23, 2010
Maintaining Email Confidentiality
This is an arrangement of verses of the Bhagavad Gita made by Sri Ramana Maharshi That Gives an overview of the essential message of the Gita.
1) Sanjaya said:
To him who was thus overcome
By pity, and whose eyes were filled
With tears, downcast and despairing,
Madhusudana spoke these words: (2:1)
2) The Holy Lord said:
This body is known as the Field,
And he who knows it thus is called
The Knower of the Field by those
Who know of both Field and Knower. (13:1)
3) Know Me also, O Bharata,
To be the Knower in all Fields.
The knowledge of Field and Knower
I consider as the knowledge. (13:2)
4) I am the Self abiding in
The heart of all beings; I am
The beginning, the middle, and
Also the end of all beings. (10:20)2
5) Of that which is born, death is sure,
Of that which is dead, birth is sure.
Over the unavoidable,
Therefore you never should lament. (2:27)
6) Neither is the Self slain, nor yet does it die,
Nor having been will it e?er come not to be,
Birthless, eternal, perpetu?l, primeval,
It is not slain whene?er the body is slain. (2:20)
7) This self cannot be cut, nor burnt,
Nor wetted, nor dried: ?tis changeless,
All-pervading and unmoving,
Immovable, eternal self. (2:24)
8) That by Which all is pervaded?
Know That is indestructible.
There is none with the power to
Destroy the Imperishable. (2:17)
9) The unreal never comes to be,
The real does never cease to be.
The certainty of both of these
Is known to those who see the truth. (2:16)
10) As the all-pervading ether,
Through subtlety is not tainted,
The Self seated in the body
Is not tainted in any case. (13:32)
11) That the sun illuminates not,
There shines neither the moon nor fire;
For that is My Supreme Abode,
Going whither they return not. (15:6)
12) The unmanifest, eternal,
Is declared as the Supreme Goal,
Attaining Which they return not.
This is My supreme dwelling place. (8:21)
13) Without pride, delusion?attachment conquered?
Dwelling in the Supreme Self, without desires,
Freed from the dualities?pleasure and pain?
The undeluded reach that eternal Goal. (15:5)
14) He who sets aside the counsels
Of scriptures from desire?s impulse,
Attains not unto perfection,
Nor happiness, nor Goal Supreme. (16:23)
15) The one who truly sees is he
Who ever sees the Supreme Lord
Existing equally in all
Beings, deathless in the dying. (13:27)
16) By single-minded devotion
I may be known in this true form,
Seen in reality, also
Entered into, Scorcher of Foes. (11:54)
17) Each one?s faith is according to
His natural disposition.
Yea, the man consists of his faith;
In truth, he is what his faith is. (17:3)
18) The man of faith, and devoted,
And the master of his senses,
Attains this knowledge, and having
Attained quickly finds Supreme Peace. (4:39)
19) To them, the constantly steadfast,
Worshipping Me with affection,
I bestow the buddhi-yoga
By which they shall come unto Me. (10:10)
20) Out of compassion for them, I,
Abiding in their hearts, destroy
The darkness born of ignorance
By the shining lamp of knowledge. (10:11)
21) But those whose ignorance has been
Destroyed by knowledge of the self?
That knowledge of theirs, like the sun,
Reveals then the Supreme Brahman. (5:16)
22) Above the body are senses;
Above the senses is the mind;
Above the mind is intellect;
Above the intellect: the self. (3:42)
23) Thus, knowing Him Who is above
The intellect, and restraining
The self by the Self, then destroy
That enemy, that foe: desire. (3:43)
24) As fire reduces wood to ash,
In the same way, O Arjuna,
The fire of knowledge does reduce
To ashes all karma?know this. (4:37)
25) Whose undertakings are devoid
Of plan and desire for results,
Whose actions are burnt in the fire
Of knowledge?him the wise call wise. (4:19)
26) Released from desire and anger,
With thoughts restrained, those ascetics
Who know the Self, find very near
The bliss of Brahma-nirvana. (5:26)
27) With intellect set in patience,
With the mind fastened on the self,
He gains quietude by degrees:
Let him not think of any thing. (6:25)
28) Whenever the unsteady mind,
Moving here and there, wanders off,
He should subdue and hold it back?
Direct it to the Self?s control. (6:26)
29) Controlling sense, mind, intellect;
With moksha as the supreme goal;
Freed from desire, fear, and anger:
Such a sage is for ever free. (5:28)
30) He, disciplined by yoga, sees
The Self present in all beings,
And all beings within the Self.
He sees the same Self at all times. (6:29)
31) Those who direct their thoughts to Me,
Worshipping Me with steadfast mind,
For them I secure what they lack
And preserve that which they possess. (9:22)
32) Of them, the wise man, e?er steadfast,
Devoted to the One, excels;
Supremely dear am I to him,
And he is dear to Me, as well. (7:17)
33) At the end of his many births
The wise man takes refuge in Me.
He knows: ?All is Vasudeva.?
How very rare is that great soul! (7:19)
34) When he completely casts away
All the desires of the mind,
His self satisfied by the self,
He is called ?of steady wisdom.? (2:55)
35) He who abandons all desires
Attains peace, acts free from longing,
Indifferent to possessions
And free from all egotism.3 (2:71)
36) He who agitates not the world,
And whom the world agitates not,
Who is freed from joy, envy, fear,
And worry?he is dear to Me. (12:15)
37) The same in honor and disgrace,
The same to friend and enemy,
Renouncing all undertakings?
He has gone beyond the Gunas. (14:25)
38) He who is content in the Self,
Who is satisfied in the Self,
Who is pleased only in the self:
For him there is no need to act. (3:17)
39) He has nothing to gain by acts;
Nothing to gain by inaction;
And no need of any being
For any purpose soever. (3:18)
40) Content with what comes unbidden,
Beyond duality, envy,
The same in success or failure,
E?en though acting, he is not bound. (4:22)
41) O Arjuna, the Lord dwells in
The hearts of all beings, causing
Them by His Maya to revolve
As if mounted on a machine. (18:61)
42) O Bharata, with all your heart
Take refuge in Him, and You Shall Surely
anointed supreme
Attain Peace and the eternal abode. (18:62 
1) Sanjaya said:
To him who was thus overcome
By pity, and whose eyes were filled
With tears, downcast and despairing,
Madhusudana spoke these words: (2:1)
2) The Holy Lord said:
This body is known as the Field,
And he who knows it thus is called
The Knower of the Field by those
Who know of both Field and Knower. (13:1)
3) Know Me also, O Bharata,
To be the Knower in all Fields.
The knowledge of Field and Knower
I consider as the knowledge. (13:2)
4) I am the Self abiding in
The heart of all beings; I am
The beginning, the middle, and
Also the end of all beings. (10:20)2
5) Of that which is born, death is sure,
Of that which is dead, birth is sure.
Over the unavoidable,
Therefore you never should lament. (2:27)
6) Neither is the Self slain, nor yet does it die,
Nor having been will it e?er come not to be,
Birthless, eternal, perpetu?l, primeval,
It is not slain whene?er the body is slain. (2:20)
7) This self cannot be cut, nor burnt,
Nor wetted, nor dried: ?tis changeless,
All-pervading and unmoving,
Immovable, eternal self. (2:24)
8) That by Which all is pervaded?
Know That is indestructible.
There is none with the power to
Destroy the Imperishable. (2:17)
9) The unreal never comes to be,
The real does never cease to be.
The certainty of both of these
Is known to those who see the truth. (2:16)
10) As the all-pervading ether,
Through subtlety is not tainted,
The Self seated in the body
Is not tainted in any case. (13:32)
11) That the sun illuminates not,
There shines neither the moon nor fire;
For that is My Supreme Abode,
Going whither they return not. (15:6)
12) The unmanifest, eternal,
Is declared as the Supreme Goal,
Attaining Which they return not.
This is My supreme dwelling place. (8:21)
13) Without pride, delusion?attachment conquered?
Dwelling in the Supreme Self, without desires,
Freed from the dualities?pleasure and pain?
The undeluded reach that eternal Goal. (15:5)
14) He who sets aside the counsels
Of scriptures from desire?s impulse,
Attains not unto perfection,
Nor happiness, nor Goal Supreme. (16:23)
15) The one who truly sees is he
Who ever sees the Supreme Lord
Existing equally in all
Beings, deathless in the dying. (13:27)
16) By single-minded devotion
I may be known in this true form,
Seen in reality, also
Entered into, Scorcher of Foes. (11:54)
17) Each one?s faith is according to
His natural disposition.
Yea, the man consists of his faith;
In truth, he is what his faith is. (17:3)
18) The man of faith, and devoted,
And the master of his senses,
Attains this knowledge, and having
Attained quickly finds Supreme Peace. (4:39)
19) To them, the constantly steadfast,
Worshipping Me with affection,
I bestow the buddhi-yoga
By which they shall come unto Me. (10:10)
20) Out of compassion for them, I,
Abiding in their hearts, destroy
The darkness born of ignorance
By the shining lamp of knowledge. (10:11)
21) But those whose ignorance has been
Destroyed by knowledge of the self?
That knowledge of theirs, like the sun,
Reveals then the Supreme Brahman. (5:16)
22) Above the body are senses;
Above the senses is the mind;
Above the mind is intellect;
Above the intellect: the self. (3:42)
23) Thus, knowing Him Who is above
The intellect, and restraining
The self by the Self, then destroy
That enemy, that foe: desire. (3:43)
24) As fire reduces wood to ash,
In the same way, O Arjuna,
The fire of knowledge does reduce
To ashes all karma?know this. (4:37)
25) Whose undertakings are devoid
Of plan and desire for results,
Whose actions are burnt in the fire
Of knowledge?him the wise call wise. (4:19)
26) Released from desire and anger,
With thoughts restrained, those ascetics
Who know the Self, find very near
The bliss of Brahma-nirvana. (5:26)
27) With intellect set in patience,
With the mind fastened on the self,
He gains quietude by degrees:
Let him not think of any thing. (6:25)
28) Whenever the unsteady mind,
Moving here and there, wanders off,
He should subdue and hold it back?
Direct it to the Self?s control. (6:26)
29) Controlling sense, mind, intellect;
With moksha as the supreme goal;
Freed from desire, fear, and anger:
Such a sage is for ever free. (5:28)
30) He, disciplined by yoga, sees
The Self present in all beings,
And all beings within the Self.
He sees the same Self at all times. (6:29)
31) Those who direct their thoughts to Me,
Worshipping Me with steadfast mind,
For them I secure what they lack
And preserve that which they possess. (9:22)
32) Of them, the wise man, e?er steadfast,
Devoted to the One, excels;
Supremely dear am I to him,
And he is dear to Me, as well. (7:17)
33) At the end of his many births
The wise man takes refuge in Me.
He knows: ?All is Vasudeva.?
How very rare is that great soul! (7:19)
34) When he completely casts away
All the desires of the mind,
His self satisfied by the self,
He is called ?of steady wisdom.? (2:55)
35) He who abandons all desires
Attains peace, acts free from longing,
Indifferent to possessions
And free from all egotism.3 (2:71)
36) He who agitates not the world,
And whom the world agitates not,
Who is freed from joy, envy, fear,
And worry?he is dear to Me. (12:15)
37) The same in honor and disgrace,
The same to friend and enemy,
Renouncing all undertakings?
He has gone beyond the Gunas. (14:25)
38) He who is content in the Self,
Who is satisfied in the Self,
Who is pleased only in the self:
For him there is no need to act. (3:17)
39) He has nothing to gain by acts;
Nothing to gain by inaction;
And no need of any being
For any purpose soever. (3:18)
40) Content with what comes unbidden,
Beyond duality, envy,
The same in success or failure,
E?en though acting, he is not bound. (4:22)
41) O Arjuna, the Lord dwells in
The hearts of all beings, causing
Them by His Maya to revolve
As if mounted on a machine. (18:61)
42) O Bharata, with all your heart
Take refuge in Him, and You Shall Surely
anointed supreme
Attain Peace and the eternal abode. (18:62
Starting A Dog Daycare 2009
short notes / 3
Chapter 6 6. "To the one whose sй (ego) и Sй been won by (the soul), the friend of the Sй и sй. But not to the sй и under control, the Sй behaves in a hostile way, as an enemy.
7. "The wise and peaceful victory over sй (ego) и ever fully established in the Supreme Sй, whether you meet hot or cold, pleasure or pain, praise or blame.
8. "Yogi veritа blissfully absorbed in the realization of the Sй и inseparably (Spirit). Imperturbable, conqueror of his senses, he looks with equal eye a clod of earth, a stone and gold.
9. "И a supreme yogi who regards with equanimity mind all men, benefactors, friends, enemies, foreign brokers, hateful beings, relatives, saints and sinners.
10." Available by the hopes and desires of desires possession for the heart and mind controlled by the soul (through yoga concentration), retreating alone in a quiet place, the yogi should constantly seek to unite the soul. Chapter 2
55. "O Partha, when a man who abandons all desires of the mind completely, completely satisfied only by the Sй Sй, then it is considered to be established in wisdom.
56. "He whose mind is not disturbed и dall'ansietа during the pain of attachment nor the happiness of; that и free - from worldly suffering, fear and anger - и really a muni who has a stable wisdom.
57." One who и in all circumstances without attachment - not happily excited when he receives the good nor the bad experiences when disturbed - a firmly established wisdom.
58. "When the yogi can completely withdraw the senses from their objects of perception, as the tortoise withdraws its limbs, then his wisdom и firmly established.
59." The man who physically by s'astiene objects of sense can see that for a while 'these recede, leaving behind only the desire. But he who covers the Supreme и also freed from desire.
60. "O Son of Kunti, and excitable under the greedy grab violently even the consciousness of a sage who struggle for liberation.
61." He who unites his spirit to me, having subdued all the senses, remains focused on Me as the supreme desire. The intuitive wisdom becomes steady and stable, the one who senses under control.
62. "Thinking about sense objects because attachment to them. From attachment arises desire, and desire comes anger.
63." From the anger comes delusion; creates the illusion of memory loss (of Sй). Since the destruction of memory comes the ruin of the Faculty discriminative. From the ruin of discrimination following the destruction (of the spiritual life).
64. "The self-controlled man, moving among the material objects with senses subdued, devoid of attraction and repulsion, comes to an imperturbable calm.
65." Soul in bliss all pain disappears. And the intellect of those who и calm soon became firmly established in Sй.
66. "Who и disjointed (because it is not established in Sй) has no wisdom nor meditation. For those who do not meditate и tranquility. And who и restless com'и (possible) the happiness?
67. "Like a ship on the water is blown off course by a storm of wind, well away from the discrimination human и own path when the mind succumbs to the storms of meaning wanderers.
Chapter 14 22." O Pandava! He abhors not the presence of the gunas - (and their effects): lighting, activities and ignorance - neither regrets their absence;
23. "What remains indifferent and not disturbed by the three qualities - realizing that they only operate in the creation, with the mind not varied, but always centered in Sй;
24." The same in pleasure and pain, praise and blame - firmly in his divine nature, looking with an equal eye a piece of land, a stone and gold, equal in its attitude toward (people and expertise) to pleasant and unpleasant; stop mind
25. "The same honor and dishonor, by treating the same way his friend and the enemy abandoned all hope of being the person who acts - и who has transcended these three qualities!
26." Who I need to stop и devotion transcends Gunas, and qualified to become Brahman.
27. "Because I am the base of the Infinite, immortal and unchanging, and eternal Dharma and Bliss Absolute. 
Chapter 6 6. "To the one whose sй (ego) и Sй been won by (the soul), the friend of the Sй и sй. But not to the sй и under control, the Sй behaves in a hostile way, as an enemy.
7. "The wise and peaceful victory over sй (ego) и ever fully established in the Supreme Sй, whether you meet hot or cold, pleasure or pain, praise or blame.
8. "Yogi veritа blissfully absorbed in the realization of the Sй и inseparably (Spirit). Imperturbable, conqueror of his senses, he looks with equal eye a clod of earth, a stone and gold.
9. "И a supreme yogi who regards with equanimity mind all men, benefactors, friends, enemies, foreign brokers, hateful beings, relatives, saints and sinners.
10." Available by the hopes and desires of desires possession for the heart and mind controlled by the soul (through yoga concentration), retreating alone in a quiet place, the yogi should constantly seek to unite the soul. Chapter 2
55. "O Partha, when a man who abandons all desires of the mind completely, completely satisfied only by the Sй Sй, then it is considered to be established in wisdom.
56. "He whose mind is not disturbed и dall'ansietа during the pain of attachment nor the happiness of; that и free - from worldly suffering, fear and anger - и really a muni who has a stable wisdom.
57." One who и in all circumstances without attachment - not happily excited when he receives the good nor the bad experiences when disturbed - a firmly established wisdom.
58. "When the yogi can completely withdraw the senses from their objects of perception, as the tortoise withdraws its limbs, then his wisdom и firmly established.
59." The man who physically by s'astiene objects of sense can see that for a while 'these recede, leaving behind only the desire. But he who covers the Supreme и also freed from desire.
60. "O Son of Kunti, and excitable under the greedy grab violently even the consciousness of a sage who struggle for liberation.
61." He who unites his spirit to me, having subdued all the senses, remains focused on Me as the supreme desire. The intuitive wisdom becomes steady and stable, the one who senses under control.
62. "Thinking about sense objects because attachment to them. From attachment arises desire, and desire comes anger.
63." From the anger comes delusion; creates the illusion of memory loss (of Sй). Since the destruction of memory comes the ruin of the Faculty discriminative. From the ruin of discrimination following the destruction (of the spiritual life).
64. "The self-controlled man, moving among the material objects with senses subdued, devoid of attraction and repulsion, comes to an imperturbable calm.
65." Soul in bliss all pain disappears. And the intellect of those who и calm soon became firmly established in Sй.
66. "Who и disjointed (because it is not established in Sй) has no wisdom nor meditation. For those who do not meditate и tranquility. And who и restless com'и (possible) the happiness?
67. "Like a ship on the water is blown off course by a storm of wind, well away from the discrimination human и own path when the mind succumbs to the storms of meaning wanderers.
Chapter 14 22." O Pandava! He abhors not the presence of the gunas - (and their effects): lighting, activities and ignorance - neither regrets their absence;
23. "What remains indifferent and not disturbed by the three qualities - realizing that they only operate in the creation, with the mind not varied, but always centered in Sй;
24." The same in pleasure and pain, praise and blame - firmly in his divine nature, looking with an equal eye a piece of land, a stone and gold, equal in its attitude toward (people and expertise) to pleasant and unpleasant; stop mind
25. "The same honor and dishonor, by treating the same way his friend and the enemy abandoned all hope of being the person who acts - и who has transcended these three qualities!
26." Who I need to stop и devotion transcends Gunas, and qualified to become Brahman.
27. "Because I am the base of the Infinite, immortal and unchanging, and eternal Dharma and Bliss Absolute.
Monday, March 22, 2010
2009 Four Winns Boat Diagram
b.Gita b.gita
"The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no duty."
"What is called renunciation you should know to be the same as yoga, or linking oneself with the Supreme, O son of Pandu, for one can never become a yogi unless he renounces the desire for sense gratification."
"For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who is already elevated in yoga, cessation of all material activities is said to be the means."
"A person is said to be elevated in yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities."
"One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well."
"For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy."
"For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquillity. To such a man happiness and distress, heat and cold, honor and dishonor are all the same."
"A person is said to be established in self-realization and is called a yogi [or mystic] when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything—whether it be pebbles, stones or gold—as the same."
"A person is considered still further advanced when he regards honest well-wishers, affectionate benefactors, the neutral, mediators, the envious, friends and enemies, the pious and the sinners all with an equal mind."
"A transcendentalist should always engage his body, mind and self in relationship with the Supreme; he should live alone in a secluded place and should always carefully control his mind. He should be free from desires and feelings of possessiveness." 
"The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no duty."
"What is called renunciation you should know to be the same as yoga, or linking oneself with the Supreme, O son of Pandu, for one can never become a yogi unless he renounces the desire for sense gratification."
"For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who is already elevated in yoga, cessation of all material activities is said to be the means."
"A person is said to be elevated in yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities."
"One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well."
"For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy."
"For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquillity. To such a man happiness and distress, heat and cold, honor and dishonor are all the same."
"A person is said to be established in self-realization and is called a yogi [or mystic] when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything—whether it be pebbles, stones or gold—as the same."
"A person is considered still further advanced when he regards honest well-wishers, affectionate benefactors, the neutral, mediators, the envious, friends and enemies, the pious and the sinners all with an equal mind."
"A transcendentalist should always engage his body, mind and self in relationship with the Supreme; he should live alone in a secluded place and should always carefully control his mind. He should be free from desires and feelings of possessiveness."
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notes notes notes b.Gita
"He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna!"
Is centred in itself, taking alike
Pleasure and pain; heat, cold; glory and shame.
He is the Yogi, he is Yukta, glad
With joy of light and truth; dwelling apart
Upon a peak, with senses subjugate
Whereto the clod, the rock, the glistering gold
Show all as one. By this sign is he known
Being of equal grace to comrades, friends,
Chance-comers, strangers, lovers, enemies,
Aliens and kinsmen; loving all alike,
Evil or good.
Sequestered should he sit,
Steadfastly meditating, solitary,
His thoughts controlled, his passions laid away,
Quit of belongings. In a fair, still spot
Having his fixed abode, -- not too much raised,
Nor yet too low, -- let him abide, his goods
A cloth, a deerskin, and the Kusa-grass. 
"He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna!"
Is centred in itself, taking alike
Pleasure and pain; heat, cold; glory and shame.
He is the Yogi, he is Yukta, glad
With joy of light and truth; dwelling apart
Upon a peak, with senses subjugate
Whereto the clod, the rock, the glistering gold
Show all as one. By this sign is he known
Being of equal grace to comrades, friends,
Chance-comers, strangers, lovers, enemies,
Aliens and kinsmen; loving all alike,
Evil or good.
Sequestered should he sit,
Steadfastly meditating, solitary,
His thoughts controlled, his passions laid away,
Quit of belongings. In a fair, still spot
Having his fixed abode, -- not too much raised,
Nor yet too low, -- let him abide, his goods
A cloth, a deerskin, and the Kusa-grass.
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b.Gita 2 1
"While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises."
"From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool."
"But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord."
"For one thus satisfied [in Krishna consciousness], the Threefold miseries of material Existence exist No Longer; in Such satisfied consciousness, one's intelligence is soon well established. "
" One who is not connected with the Supreme [in Krishna consciousness] Can Have Neither transcendental intelligence nor a steady mind, without Which There Is No Possibility of peace. And how can there be Any happiness without peace? " 
"While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises."
"From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool."
"But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord."
"For one thus satisfied [in Krishna consciousness], the Threefold miseries of material Existence exist No Longer; in Such satisfied consciousness, one's intelligence is soon well established. "
" One who is not connected with the Supreme [in Krishna consciousness] Can Have Neither transcendental intelligence nor a steady mind, without Which There Is No Possibility of peace. And how can there be Any happiness without peace? "
Wednesday, February 10, 2010
Backyard Volleyball Court
tv for development
TV for development and 'a project born from the idea and the need' to use their free time in a simple, social, constructive, and as a strong means of growth, knowledge and personal enrichment.
TVFD aims to be a channel formed by a working group, non-profit organization, dedicated to the production and the making of documentaries as an argument with social projects.
The focus will be 'not so much focused on the beneficiaries of these projects, since the same promoters. Social
as a way to help others, especially themselves.
Interviews focused on how and why 'comes a certain project, and as' could be realized that growth and wealth has contributed to the filmmakers and what they have learned from this experience. What, this new knowledge, they want to share with others and give advice to those who are 'interested in following this path.
I can think of some examples include
-A group of children from Reggio Calabria in the summer operates a lido beach, parties and evenings, to allocate 10% of all profits to the realization of a project in a small town in Côte d'Ivoire, which involves the construction of a school and housing for teachers, which already 'More than 100 children have begun, thanks to their work, to attend classes where they learned three months and the years go on the field dealing with the coordination of the work. With great satisfaction.
-A pair of elderly in the Veneto region, which now feels no socially useful and active in Italy, discovers that still has a lot to give and give in a little village in the Amazon, where with the help, even affordability of fellow Italians, and 'already' occupied the construction of numerous schools, paying salaries to teachers and offering a free school meal pupils.
-A group of three boys in Northern Europe (1 boy and 2 girls), deals with the creation of an amateur porn website, where everyone can 'upload your video and make a contribution, by allocating 100% of their revenue to reforestation dell'Amazonia
- Mark, a Roman boy, young and already 'owner of a physiotherapy center in Rome, makes a trip to Africa, tells of his experiences in a book sells a lot and decided to devote 100 % of the proceeds (in addition to earning money by writing for theater, movies and songs) to the creation of a hospital in South Africa.
These are just examples of people I met on my way and that with the help of a simple camera, a computer and an editing program, I would soon share with others. Sure can be a source of inspiration, a treasure and a little emotion in the hearts of those who will look '. A stimulus to do in our small, all, a little more 'for a better life.
ask for this help from anyone, especially through the video, but also because 'no, writing, photography and more, will help give voice and focus the spotlight on these extraordinary men, bringing the light of reality' too often unfortunately not visible to many, but interesting e piene d'amore.
Non dimenticando mai che dividere un emozione con gli altri, non significa perderla, ne' renderla piu' piccola, ma e' semplicemente un modo per renderla piu' grande e magari non farla morire mai. 
TV for development and 'a project born from the idea and the need' to use their free time in a simple, social, constructive, and as a strong means of growth, knowledge and personal enrichment.
TVFD aims to be a channel formed by a working group, non-profit organization, dedicated to the production and the making of documentaries as an argument with social projects.
The focus will be 'not so much focused on the beneficiaries of these projects, since the same promoters. Social
as a way to help others, especially themselves.
Interviews focused on how and why 'comes a certain project, and as' could be realized that growth and wealth has contributed to the filmmakers and what they have learned from this experience. What, this new knowledge, they want to share with others and give advice to those who are 'interested in following this path.
I can think of some examples include
-A group of children from Reggio Calabria in the summer operates a lido beach, parties and evenings, to allocate 10% of all profits to the realization of a project in a small town in Côte d'Ivoire, which involves the construction of a school and housing for teachers, which already 'More than 100 children have begun, thanks to their work, to attend classes where they learned three months and the years go on the field dealing with the coordination of the work. With great satisfaction.
-A pair of elderly in the Veneto region, which now feels no socially useful and active in Italy, discovers that still has a lot to give and give in a little village in the Amazon, where with the help, even affordability of fellow Italians, and 'already' occupied the construction of numerous schools, paying salaries to teachers and offering a free school meal pupils.
-A group of three boys in Northern Europe (1 boy and 2 girls), deals with the creation of an amateur porn website, where everyone can 'upload your video and make a contribution, by allocating 100% of their revenue to reforestation dell'Amazonia
- Mark, a Roman boy, young and already 'owner of a physiotherapy center in Rome, makes a trip to Africa, tells of his experiences in a book sells a lot and decided to devote 100 % of the proceeds (in addition to earning money by writing for theater, movies and songs) to the creation of a hospital in South Africa.
These are just examples of people I met on my way and that with the help of a simple camera, a computer and an editing program, I would soon share with others. Sure can be a source of inspiration, a treasure and a little emotion in the hearts of those who will look '. A stimulus to do in our small, all, a little more 'for a better life.
ask for this help from anyone, especially through the video, but also because 'no, writing, photography and more, will help give voice and focus the spotlight on these extraordinary men, bringing the light of reality' too often unfortunately not visible to many, but interesting e piene d'amore.
Non dimenticando mai che dividere un emozione con gli altri, non significa perderla, ne' renderla piu' piccola, ma e' semplicemente un modo per renderla piu' grande e magari non farla morire mai.
Wooden Play Structure For Sale Used
Ramana Maharshi (pieces are very rare)
Podria haber sentimiento de el yo sin aquello que siempre existe? Este ser interno, el corazon, existe libre de pensamiento. Como es posible conoscer aquello que esta' mas alla' de la mente? Conoscerlo es residir firmamente en el corazon.
Potrebbe esserci alcun senso di sé senza ciò che esiste da sempre? Questo essere interiore, il cuore, esiste libero dal pensiero. Come si può conoscere ciò che c'e' 'oltre' la mente? Conoscerlo vuol dire risiedere saldamente in the heart. 
Podria haber sentimiento de el yo sin aquello que siempre existe? Este ser interno, el corazon, existe libre de pensamiento. Como es posible conoscer aquello que esta' mas alla' de la mente? Conoscerlo es residir firmamente en el corazon.
Potrebbe esserci alcun senso di sé senza ciò che esiste da sempre? Questo essere interiore, il cuore, esiste libero dal pensiero. Come si può conoscere ciò che c'e' 'oltre' la mente? Conoscerlo vuol dire risiedere saldamente in the heart.
Saturday, February 6, 2010
Really Good Games Like Poptropica
the magician and the sheep
"Some Eastern legend tells of a very rich magician who had many flocks. That magician was very mean. He did not want to make use of pastors, and even wanted to enclose the places where his sheep were grazing. Of course they are lost in the forest , fell into ravines, they were lost, but most fled, 'cause they knew that the magician wanted their flesh and their skin. And they did not like.
Finally I find the magician' a remedy: Mesmer 'his sheep and began 'To suggest that they were immortal and that being skinned could do them no harm, that such treatment, by contrast, was good for them and even pleasant, then added that he was a good shepherd who he loved his flock so as to be willing to sacrifice everything about them, and finally suggested 'to them that if something was to happen, it could not happen in any case at that time and even in that day, and consequently did not have to worry about. After that the magician in the heads of sheep introduced the idea that they were not sheep, some said they were lions, to others who were eagles, to others that they were men or that they were magicians.
This 'fact, the sheep are not brought him more' ne 'troubles it' discomfort. They do not flee away ', but quietly awaited the moment when the magician would take their meat and their skin " 
"Some Eastern legend tells of a very rich magician who had many flocks. That magician was very mean. He did not want to make use of pastors, and even wanted to enclose the places where his sheep were grazing. Of course they are lost in the forest , fell into ravines, they were lost, but most fled, 'cause they knew that the magician wanted their flesh and their skin. And they did not like.
Finally I find the magician' a remedy: Mesmer 'his sheep and began 'To suggest that they were immortal and that being skinned could do them no harm, that such treatment, by contrast, was good for them and even pleasant, then added that he was a good shepherd who he loved his flock so as to be willing to sacrifice everything about them, and finally suggested 'to them that if something was to happen, it could not happen in any case at that time and even in that day, and consequently did not have to worry about. After that the magician in the heads of sheep introduced the idea that they were not sheep, some said they were lions, to others who were eagles, to others that they were men or that they were magicians.
This 'fact, the sheep are not brought him more' ne 'troubles it' discomfort. They do not flee away ', but quietly awaited the moment when the magician would take their meat and their skin "
How To Make A Moving Car
Krishna tells Arjuna:
victory e la sconfitta sono la stessa cosa nell'istante che si agisce senza riflettere nei frutti del proprio atto. Staccati e lotta senza desiderio,non ti ritirare nella solitudine,la rinuncia non e' sufficiente, devi agire, pero' l'azione non deve dominarti, in piena azione devi permanere libero da attaccamenti,devi imparare a vedere con gli stessi occhi il cumulo di terra e la montagna di oro, la vacca e la salvia,il cane e l'uomo che sbrana il cane, esiste un'altra intelligenza aldila' della mente, il dharma trascende la carita', l'azione di fare del bene in questo mondo, si tratta di agire a beneficio dell'anima, indipendentemente da quello che il mondo abbia bisogno,
Friday, February 5, 2010
What Does Alpha Hydroxy Do For The Face
Krishna and Arjuna Bhagavad Gita " extract interesting "Bhagavad Gita
«7. Chi ha conquistato la mente e ottenuto so peace has already reached the Brahman. For him, the joy and pain, heat and cold, honor and dishonor are equal.
8. It is said that a person is situated in the spiritual realization and is called when yogi is fully satisfied with the knowledge and implementation experience. This person is situated in the fullness and unity and has self-control. He sees everything, the clod of earth, stone and gold, with an equal eye.
9. Among all is more than one who sees all, the honest benefactor, friend and enemy, the envious, the virtuous, the sinner, the indifferent and impartial mind with equanimity. [...] 
«7. Chi ha conquistato la mente e ottenuto so peace has already reached the Brahman. For him, the joy and pain, heat and cold, honor and dishonor are equal.
8. It is said that a person is situated in the spiritual realization and is called when yogi is fully satisfied with the knowledge and implementation experience. This person is situated in the fullness and unity and has self-control. He sees everything, the clod of earth, stone and gold, with an equal eye.
9. Among all is more than one who sees all, the honest benefactor, friend and enemy, the envious, the virtuous, the sinner, the indifferent and impartial mind with equanimity. [...]
Bmx Bikes Under 300 Dollars
The Bhagavad Gita, or Song (Gita) Blessed (Blessed), also known in abbreviated form as the Gita, or with the expanded title of Shrimad-bhagavadgitah Upanisadah, it is the sixth book of the Mahabharata, the great Indian epic. It forms an episode of the gigantic work that tells the story of a dynastic war took place in ancient times in northern India, between two branches of the royal lineage of Hastinapura, the Pandavas, the legitimate sovereign, and the Kauravas usurpers.
This poem starring one of the contenders, Arjuna, the family of the Pandavas, and Krishna, a nobleman of the neighboring kingdom, a friend of both rivals and its alliance with Arjuna. Krishna, impartially, in accordance with the wishes expressed by the two principles, offers his army to enemies and rebel leader joins himself to Arjuna as his charioteer in the battle wagon. While the armies lined up and begin the ritual that precedes the battle, you do bring dall'auriga Krishna Arjuna in the midst of two armies to observe them. Here, at the sight of friends, relatives and teachers who are awaiting the death in battle, told Krishna that it was withdrawing from the war, in emotion and fear to subvert the ethical order. Faced with the despair of Arjuna, Krishna reveals himself as the embodiment (avatar) of Vishnu, in human form, and after that the prince has expressed his disciple, he began a thorough exposition of the doctrine realization, in order to give man the knowledge of justice act and Liberation, in fulfilling his duty land.
This famous work has the advantage of summarizing the content of the Sruti wisdom through the bodies of man "of the world", played by the warrior prince struggling with ethical and spiritual dilemmas that continue to reflect the existential demands of the people of every age . The caller
divine Krishna, is one of the many aspects of God or the Absolute that "takes shape", or appearance, as avatar to brighten and restore the proper understanding of men's desire for knowledge. The demonstration of an incarnation (avatar) of God shows itself in order to actualize the truth of Scripture and offer an opportunity for recognition Reality, not only through pure philosophical speculation, which may be inaccessible to many, but also through yogic or devotional practices that enhance individual predispositions. This teaching takes place in the knowledge, techniques and observances, and points directly to make the experience a consciousness-raising tool.
Although the text has been subject to several interpretations, the intent is not to establish a theistic religion, let alone a particular sect or school. The god who is manifested to Arjuna states, as dictated in the Upanishads, the superiority of Self-Knowledge in all disciplines and devotions or ascetic practices, knowledge che si verifica mediante la Devozione, il Servizio impersonale o la Ricerca pura, senza preferenze: «33. O vincitore dei nemici, il sacrificio nella conoscenza è superiore al sacrificio dei beni materiali poiché tutte le azioni hanno il loro compimento nella conoscenza, o figlio di Pritha.
34. Cerca di conoscere la verità avvicinando un maestro spirituale, ponigli delle domande con sottomissione e servilo. L'anima realizzata può rivelarti la conoscenza perché ha visto la verità.
35. E quando avrai appreso la verità da un'anima realizzata non cadrai mai più nell'illusione perché capirai che tutti gli esseri sono parte del Supremo o, in altre parole, Mi appartengono.
36. Anche se tu fossi il peggiore sinners, once stood on the vessel of knowledge will exceed the ocean of suffering.
37. Similar to the blazing fire reduces wood to ashes, O Arjuna, the fire of knowledge reduce all actions to ashes.
38. In this world nothing is so pure and sublime as knowledge. One who has become mature in the practice of yoga, at the time, found himself in this knowledge. "(IV, 33 -38)
Although God shows himself, in a concert of epiphanies, in various forms in which religious imagery His figure has conceived, it does so to finally be "two arms, in the form of man, '51. Seeing Krishna in His original form, Arjuna said: Looking at this form of looking human, so wonderfully beautiful, my mind calms down and I return to my normal nature.
52. The Blessed Lord said: My This form, which you now contemplate, it is very difficult to see, My dear Arjuna. Even the demigods aspire continually to contemplate
53. The shape you see with your spiritual eyes can not be understood or with the study of the Vedas, nor the severe asceticism, nor with acts of charity, nor with the ritual worship. No one, for these roads, I will see as they are.
54. My dear Arjuna, only by an unwavering love I can learn as they are, standing in front of you, and I can see directly. Only then can penetrare il mistero della Mia Persona.
55. Mio caro Arjuna, colui che agisce per Me, guardando solo Me, libero dalla contaminazione delle sue attività passate e dalla speculazione mentale, benevolo con tutti gli esseri, certamente giunge a Me. » (XI, 51-55)
I due brani citati, sebbene non possano riflettere la complessità dell'opera, suggeriscono la visione di fondo che anima il testo: la conoscenza del Supremo è la meta finale dell'esistenza umana, qualsiasi siano i mezzi utilizzati per ricercarla, questi non sono altro che semi dell'infinito Essere senza-parti, la cui conoscenza brucia ogni azione, ogni residuo karmico e la stessa necessità di qualsiasi azione. Krishna indica altresì tre vie che can lead men, by their nature, to realize the fullness: Karma Yoga, selfless way of action, Bhakti Yoga, the path of pure devotion and Jnana Yoga, the path of philosophical knowledge: 1. Arjuna said: One who loves you with devotional service and who is dedicated to the worship impersonal Brahman, the unmanifested, who is more perfect?
2. The Blessed Lord said: He who sets his mind on My personal form and full of ardent spiritual faith, remains committed in my worship, has joined me in a perfect manner.
3-4. As for those who will vote to completely non-manifested, undefined, under inconceivable, omnipresent, fixed, immutable, controlling the senses, showing all fair-minded and working for the universal good, of course I realize.
5. For those whose minds attracted to the unmanifested, impersonal looking for the Absolute, the progress will be very tiring. Progress in this way is always difficult to be embodied.
6-7. For one who loves me and leaves me in all its activities, dedicated exclusively to me, absorbed in devotional service and always meditating upon Me, with mind fixed in Me, O son of Pritha, I am the liberator who will take him from soon the ocean of births and deaths.
8. Fix your mind upon Me and engages all your intelligence in Me. So, no doubt, will live in Me always
9. My dear Arjuna, conqueror of wealth, if you can not fix your mind upon Me without deviation, then observe the regulative principles of yoga.
10. If you can not submit to the regulatory principles of yoga, try to dedicate to me your works, because acting on Me perfection.
11. However, if you can not act on this awareness, then tried to give up the fruits of your actions and become aware of the spiritual nature.
12. Superior knowledge, however, is meditation, and meditation is superior to the renunciation of the fruits of action, because with this release you can get peace of mind. "(XII, 1 - 12)
is how Krishna, listed the causes of air conditioning error and how to overcome them, indicates the commitment of the aspirant, "51-53. Purified by intelligence, by controlling the mind with determination, giving the objects of sense gratification, free from attachment and aversion, the man who lives in a lonely place, who eats little and controls the body and speech, which always abides in contemplation, detached, selfishness, power and vain conceit, without passion or anger, that does not take material things, free from any sense of ownership, peaceful, this man is fully elevated to the level of spiritual realization.
54. One who reaches the level achieved immediately transcendental Brahman. Not never complains and does not aspire to anything ever, it also shows all living beings. In this condition draws the supreme understanding.
55. Only through love devotee comes to know as they are, and know immediately enter into
Me 56. Though engaged in all sorts of activities, My devotee, under My protection, reaches for my grace, the eternal and immortal abode. "(XVIII, 51-56)
The" grace of God, "nominated in several passages of text, and determines that holds everything, is subject to different interpretations, dualistic, theistic, etc., but these visions, from the point of view philosophy, where you want to understand the Ultimate Reality can not agree that the wording that most characterizes the Gita "Leave the fruits of every action is what the wise call renunciation." (XVIII, 2). Action devotional and ritual, mundane action, action of the yogi who seeks perfection of knowledge, all human work, served its purpose, dissolves and returns to its origin finally found: Being uncaused, completely free of ties with any action or knowledge:
"2. Neither the multitude of demigods nor the great sages know My origin, because I am the source, in every respect as one of the others.
3. The man who knows Me as the unborn, the One who is without beginning, the ruler of all worlds, it is not illuso ed è libero da tutte le colpe.
4-5. L'intelligenza, la conoscenza, la libertà dal dubbio e dall'illusione, l'indulgenza, la veridicità, il controllo di sé e la calma, le gioie e i dolori, la nascita e la morte, la paura e il coraggio, la non-violenza, l'equanimità', la soddisfazione, l'austerità', la generosità, la gloria e l'infamia, tutte queste qualità hanno origine da Me soltanto. » (X, 2-5)
La pratica della disciplina spirituale è dunque lo strumento con cui si conquista la consapevolezza che è oltre il giogo della mente e delle sue illusioni. Questa disciplina è chiamata Yoga.
«7. Chi ha conquistato la mente e ottenuto così la pace ha already reached the Brahman. For him, the joy and pain, heat and cold, honor and dishonor are equal.
8. It is said that a person is situated in the spiritual realization and is called when yogi is fully satisfied with the knowledge and implementation experience. This person is situated in the fullness and unity and has self-control. He sees everything, the clod of earth, stone and gold, with an equal eye.
9. Among all is more than one who sees all, the honest benefactor, friend and enemy, the envious, the virtuous, the sinner, the indifferent and impartial mind with equanimity. [...]
29. The true yogi sees Me in all beings and all beings in Me In truth, the soul made me see everywhere.
30. Being that I see everywhere and sees everything in Me never separated from Me, as I have never separated from him.
31. The yogi, knowing that I and the Atman, located in all creatures, we are One, I worship you and always abides in Me
32. A perfect yogi, O Arjuna, who sees himself in relation to the true equality of all beings, happy or unhappy. "(I 0.7 to 9 and 29-32)
Monday, January 11, 2010
Wednesday, January 6, 2010
Leather Treaty Disneyland Bracelet
taken from the body osho
"I like to annoy people, because only by harassment can I make you think. He stopped doing this for centuries. There 'was no one who bothered. There people who have been comforted. I'm not going to comfort anyone, because the more the bright people remain behind. Infastidiscili, scandalizzali, from hard, sfidali. This challenge will bring their skills to a climax.
The way I Speaking is a trick of meditation. I do not mean to convert to Christian, Hindu, Muslim .... theist or atheist ... ... I do not mind that. My way speech is one of my tricks for meditation. The word was never used in this way ... .. I do not speak to impart a message, but to hold the operation of your mind, as I speak I have not prepared anything, not even know myself what will be my next word, so never makes any mistakes. One makes mistakes if you are prepared. I never forget anything, because just forget who you are prepared. Therefore I speak with a freedom with which perhaps never mentioned anyone else. Do not bother me to be consistent, because this is not my intention. I disagree with ease, because I'm not trying to get in touch with your rational mind, intellectual. My connection is unique, I'm using the words, brackets only to create silence. The words are not important, why do I say contradictory things, crazy things, things that do not take connections, because my intention is to create a bracket. Words are secondary. The silences between the words are primordial. This is a simple trick to make you try meditation. And when you realize that you can, you are very advanced in the direction of your being. Most people do not believe that it is possible that his mind is silent. And since we do not believe, do not even try. Do people try meditation was the main reason why I speak, so I can continue to talk forever and no matter what I'm saying. The only thing that matters is giving you the opportunity to experience the silence, because in the beginning by yourself, you'll find it complicated. I can not oblige you to be silent, but I can create a situation where you do not spontaneously remains no other remedy than to remain silent. I'm talking about and in the middle of a sentence when you're waiting to hear the next word, just there, a silent parentheses. Your mind was waiting to hear, and do not expect something to follow if you want to lose. Of course, we pause in silence. What else can the poor mind? " 
"I like to annoy people, because only by harassment can I make you think. He stopped doing this for centuries. There 'was no one who bothered. There people who have been comforted. I'm not going to comfort anyone, because the more the bright people remain behind. Infastidiscili, scandalizzali, from hard, sfidali. This challenge will bring their skills to a climax.
The way I Speaking is a trick of meditation. I do not mean to convert to Christian, Hindu, Muslim .... theist or atheist ... ... I do not mind that. My way speech is one of my tricks for meditation. The word was never used in this way ... .. I do not speak to impart a message, but to hold the operation of your mind, as I speak I have not prepared anything, not even know myself what will be my next word, so never makes any mistakes. One makes mistakes if you are prepared. I never forget anything, because just forget who you are prepared. Therefore I speak with a freedom with which perhaps never mentioned anyone else. Do not bother me to be consistent, because this is not my intention. I disagree with ease, because I'm not trying to get in touch with your rational mind, intellectual. My connection is unique, I'm using the words, brackets only to create silence. The words are not important, why do I say contradictory things, crazy things, things that do not take connections, because my intention is to create a bracket. Words are secondary. The silences between the words are primordial. This is a simple trick to make you try meditation. And when you realize that you can, you are very advanced in the direction of your being. Most people do not believe that it is possible that his mind is silent. And since we do not believe, do not even try. Do people try meditation was the main reason why I speak, so I can continue to talk forever and no matter what I'm saying. The only thing that matters is giving you the opportunity to experience the silence, because in the beginning by yourself, you'll find it complicated. I can not oblige you to be silent, but I can create a situation where you do not spontaneously remains no other remedy than to remain silent. I'm talking about and in the middle of a sentence when you're waiting to hear the next word, just there, a silent parentheses. Your mind was waiting to hear, and do not expect something to follow if you want to lose. Of course, we pause in silence. What else can the poor mind? "
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