“Pleasant, a steed with a thick mane in a tangle;
Also pleasant, crackling fuel.
Pleasant, desire, and silver fringes;
Also pleasant, the conjugal ring.”

the desire for pleasure. The monks and the sannyasis of the world have tried to go beyond it, have forced themselves to worship an ideal, an image, a symbol. But desire is always there like a flame, burning. And to find out, to probe into the nature of desire, the complexity of desire, its activities, its demands, its fulfilments — ever more and more desire for power, position, prestige, status, the desire for the unnameable, that which is beyond all our daily life — has made man do all kinds of ugly and brutal things. Desire is the outcome of sensation the outcome with all the images that thought has built. And this desire not only breeds discontent but a sense of hopelessness. Never suppress it, never discipline it but probe into the nature of it — what is the origin, the purpose, the intricacies of it? To delve deep into it is not another desire, for it has no motive; it is like understanding the beauty of a flower, to sit down beside it and look at it. And as you look it begins to reveal itself as it actually is — the extraordinarily delicate colour, the perfume, the petals, the stem and the earth out of which it has grown. So look at this desire and its nature without thought which is always shaping sensations, pleasure and pain, reward and punishment. Then one understands, not verbally, nor intellectually, the whole causation of desire, the root of desire. The very perception of it, the subtle perception of it, that in itself is intelligence. And that intelligence will always act sanely and rationally in dealing with desire. <br class="br"> Krishnamurti to Himself (1987) http://www.jkrishnamurti.com/krishnamurti-teachings/view-text.php?tid=16&amp;chid=609 - ISBN 0-06-250649-8 1993 edition; J.Krishnamurti Online. Serial No. 60039 <br class="br">1980s

Spiritual Canticle of The Soul and The Bridegroom

Source: Sayings of Sri Ramakrishna (1960), p. 548

Source: Summer&#x27;s Last Will and Testament http://www.elizabethanauthors.com/summ1.htm (1600), lines 161-164.

Prefatory Poem
1800s, Milton (c. 1809)

On Truth and Lie in an Extra-Moral Sense (1873)
Context: The liar is a person who uses the valid designations, the words, in order to make something which is unreal appear to be real. He says, for example, "I am rich," when the proper designation for his condition would be "poor." He misuses fixed conventions by means of arbitrary substitutions or even reversals of names. If he does this in a selfish and moreover harmful manner, society will cease to trust him and will thereby exclude him. What men avoid by excluding the liar is not so much being defrauded as it is being harmed by means of fraud. Thus, even at this stage, what they hate is basically not deception itself, but rather the unpleasant, hated consequences of certain sorts of deception. It is in a similarly restricted sense that man now wants nothing but truth: he desires the pleasant, life-preserving consequences of truth. He is indifferent toward pure knowledge which has no consequences; toward those truths which are possibly harmful and destructive he is even hostilely inclined.

Source: Prisoned in Windsor, He Recounteth his Pleasure there Passed, Line 21

Source Book in Ancient Philosophy (1907), The Golden Sayings of Democritus

Source: Grace (Eventually): Thoughts on Faith