“The body means the existence of desire, otherwise it would not have existed. It all ends when one no longer has any desires. C84 In the Company of the Holy Mother. By Her Direct Disciples. Calcutta : Advaita Ashrama, 1980”
[In the Company of the Holy Mother, 84]
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Sarada Devi 77
Hindu religious figure, spiritual consort of Ramakrishna 1853–1920Related quotes

"Theory and Practice: Pornography and Rape" (1974) in Going Too Far: The Personal Chronicle of a Feminist.

“Action: the Perfection of Human Life,” Sewanee Review, LVI (Winter, 1948), pp. 3-4.

Source: Debunking Economics - The Naked Emperor Of The Social Sciences (2001), Chapter 9, The Sum Of The Parts, p. 193

[Swami Tapasyananda, Swami Nikhilananda, Sri Sarada Devi, the Holy Mother; Life and Conversations, 292]

Thoughts and Aphorisms (1913), Bhakti

Appendix VI : A few principal rituals – Liber Reguli.
Magick Book IV : Liber ABA, Part III : Magick in Theory and Practice (1929)
Context: We know one thing only. Absolute existence, absolute motion, absolute direction, absolute simultaneity, absolute truth, all such ideas: they have not, and never can have, any real meaning. If a man in delirium tremens fell into the Hudson River, he might remember the proverb and clutch at an imaginary straw. Words such as "truth" are like that straw. Confusion of thought is concealed, and its impotence denied, by the invention. This paragraph opened with "We know": yet, questioned, "we" make haste to deny the possibility of possessing, or even of defining, knowledge. What could be more certain to a parabola-philosopher that he could be approached in two ways, and two only? It would be indeed little less that the whole body of his knowledge, implied in the theory of his definition of himself, and confirmed by every single experience. He could receive impressions only be meeting A, or being caught up by B. Yet he would be wrong in an infinite number of ways. There are therefore Aleph-Zero possibilities that at any moment a man may find himself totally transformed. And it may be that our present dazzled bewilderment is due to our recognition of the existence of a new dimension of thought, which seems so "inscrutably infinite" and "absurd" and "immoral," etc. — because we have not studied it long enough to appreciate that its laws are identical with our own, though extended to new conceptions.