Reported in Q Magazine interview - Jan 2015
In: Selected Speeches of Indira Gandhi: January 1, 1982-October 30, 1984 http://books.google.com/books?id=ndA3AQAAIAAJ, Publications Division, Ministry of Information and Broadcasting, Government of India, 1986, p. 495.
Her last speech delivered in Orissa on 30 October 1984 before she was assassinated.
Diogenes Laërtius, vi. 37
Quoted by Diogenes Laërtius
“Nothing ages a woman like living in the country.”
L'Envers du music hall (Music Hall Sidelights), "On Tour" (1913)
1980s, GNU Manifesto (1985)
" Fake leather please! http://www.dnaindia.com/entertainment/report_fake-leather-please_1064075". Interview for Daily News and Analysis. November 14, 2006.
1984 interview with Detective Robert Keppel (regarding the Green River Killer)
"'I'm a little bit of a nerd'", interview with The Guardian (7 June 2009) https://www.theguardian.com/film/2009/jun/07/interview-daryl-hannah.
“The five-fold difference between God, living and non-living beings is an eternal fact”
Ya, Hindu Online
<span class="plainlinks"> I shall bid no Farewell https://allpoetry.com/poem/11694634--I-shall-bid-no-Farewell-by-Suman-Pokhrel</span>
From Poetry
The Mysterious Stranger (1916)
1960s, I've Been to the Mountaintop (1968)
"On Civil Disobedience", April 15th, 1961
1960s
Canto IV, lines 133–135 (tr. C. E. Norton).
The Divine Comedy (c. 1308–1321), Purgatorio
Jewish Newsletter [New York] (19 May 1959); quoted in Prophets in Babylon (1980) by Marion Woolfson, p. 13
Source: The Best That Money Can't Buy: Beyond Politics, Poverty, & War (2002), p. 31.
Quote from 'Max Ernst im Gesprach mit Eduard Roditi' (1967), as cited in Max Ernst, Écritures Paris, 1970, p. 416
1951 - 1976
Source: Biology of Cognition (1970), p. 9.
“You have to live with the people in hypocrisy for them to stay happy with you.”
Me & Rumi (2004)
Neville Cardus The Delights of Music (London: Victor Gollancz, 1966) p. 90.
Criticism
The Road to Wigan Pier Diary 6-10 February (1936)
Second Treatise of Civil Government, Ch. XIX, sec. 222
Two Treatises of Government (1689)
Having just been sentenced to death, 1948.
Source: Ewa K. Czaczkowska, Chcą beatyfikacji Pileckiego, Rzeczpospolita. Nr 249 (8150), 24 October 2008, p. A9
Srimad Bhagavatam, Bhaktivedanta Book Trust, 1999. Canto 2, Chapter 3, verse 11, purport. Vedabase http://www.vedabase.com/en/sb/2/3/11
Quotes from Books: Loving God, Quotes from Books: Regression of Science
The Golden Speech (1601)
Source: Player Piano (1952), Chapter 26 (p. 241)
“Damn right I like the life I live, 'cause I went from negative to positive.”
Song lyrics, Ready to Die (1994), "Juicy"
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 609.
The Oak and the Calf (1975)
My Twisted World (2014), Final Days
Summertime
Song lyrics, Sam Cooke (1957)
In the Shadow of the Moon http://en.wikipedia.org/wiki/In_the_Shadow_of_the_Moon
“I would rather lose all my lands and a hundred lives than be king over heretics.”
David A. Pharies, A brief history of the Spanish language (2007), p. 147.
Letter to Leopold Mozart (4 April 1787), from The Mozart-Da Ponte Operas by Andrew Steptoe [Oxford University Press, 1988, ISBN 0-198-16221-9], p. 84.
“I was born poor, I have lived poor, I wish to die poor.”
His last will, as quoted in an obituary in The Maine Catholic Historical Magazine (1914) Volumes 3-6, p. 17
Inside the Painter's Studio, Joe Fig, Princeton Architectural Press, 2009, p. 42
Acharya Jagadish Chandra Bose in Vijayaprasara
Canto III, lines 34–36 (tr. John D. Sinclair).
The Divine Comedy (c. 1308–1321), Inferno
“A modern, harmonic and lively architecture is the visible sign of an authentic democracy.”
In 'The Observer' (London), 'Sayings of the Week'
Source: Down and out in Paris and London (1933), Ch. 17
"Portugal's Eurovision triumph", Euronews (14 May 2017) http://www.euronews.com/2017/05/14/portugal-has-won-the-2017-eurovision-song-contest
Such is the rule of honor.
Opening to 'Omerta', from the album Ashes Of The Wake
Lyrics
12 July 1942, p. 488-89
Etty: The Letters and Diaries of Etty Hillesum, 1941-1943
"Take no prisoners" http://www.guardian.co.uk/weekend/story/0,3605,220099,00.html, interview by Linda Grant, The Guardian (13 May 2000).
About
Board of County Commissioners, Wabaunsee County, Kansas, v. Umbehr, 518 U.S. 668 http://caselaw.lp.findlaw.com/scripts/getcase.pl?court=US&vol=000&invol=U20028&friend=oyez, No. 94-1654 (1996, dissenting); decided June 28, 1996.
1990s
Letter to the Soldiers of Coroticus (c.450?)
Chap. 11 (Psychotherapists or the Clergy), p. 229 http://books.google.com/books?id=mAsPAQAAIAAJ&q=%22Among+all+my+patients+in+the+second+half+of+life+that+is+to+say+over+thirty+five+there+has+not+been+one+whose+problem+in+the+last+resort+was+not+that+of+finding+a+religious+outlook+on+life%22&pg=PA229#v=onepage
Modern Man in Search of a Soul (1933)
T 2760 (January 1892); as quoted in Edvard Much – behind the scream, Sue Prideaux; Yale University Press, New Haven and London, 2007, p. 119
1880 - 1895
Wanted, reported in Bartlett's Familiar Quotations, 10th ed. (1919).
Politics and the English Language (1946)
Quoted in Strength and Diet https://books.google.it/books?id=uexsAAAAMAAJ by Francis Albert Rollo Russell (London: Longmans, Green, & Co, 1905), p. 2.
Endorsement of President Jimmy Carter's Education Program - Feb. 7, 1979.
“He [Socrates] would say that the rest of the world lived to eat, while he himself ate to live.”
Socrates II: xxiv http://www.perseus.tufts.edu/hopper/text?doc=D.+L.+2.5.24&fromdoc=Perseus%3Atext%3A1999.01.0258#note-link18. Original Greek: ἔλεγέ τε τοὺς μὲν ἄλλους ἀνθρώπους ζῆν ἵν᾽ ἐσθίοιεν: αὐτὸς δὲ ἐσθίειν ἵνα ζῴη.
Diogenes Laertius
“Good, to forgive;
Best, to forget!
Living, we fret;
Dying, we live.”
Dedication to La Saisiaz.
Bartlett's Familiar Quotations, 10th ed. (1919)
“The genes are the master programmers, and they are programming for their lives.”
Source: The Selfish Gene (1976, 1989), Ch. 4. The Gene machine
IV, 40
Meditations (c. 121–180 AD), Book IV
Letter to Denis Diderot, as quoted in The Affairs of Women : A Modern Miscellany (2006) by Colin Bingham
A speech of Aspasia, recounted by Socrates, as portrayed in the dialogue.
Menexenus
Context: p>Let every man remind their descendants that they also are soldiers who must not desert the ranks of their ancestors, or from cowardice fall behind. Even as I exhort you this day, and in all future time, whenever I meet with any of you, shall continue to remind and exhort you, O ye sons of heroes, that you strive to be the bravest of men. And I think that I ought now to repeat what your fathers desired to have said to you who are their survivors, when they went out to battle, in case anything happened to them. I will tell you what I heard them say, and what, if they had only speech, they would fain be saying, judging from what they then said. And you must imagine that you hear them saying what I now repeat to you:Sons, the event proves that your fathers were brave men; for we might have lived dishonourably, but have preferred to die honourably rather than bring you and your children into disgrace, and rather than dishonour our own fathers and forefathers; considering that life is not life to one who is a dishonour to his race, and that to such a one neither men nor Gods are friendly, either while he is on the earth or after death in the world below.Remember our words, then, and whatever is your aim let virtue be the condition of the attainment of your aim, and know that without this all possessions and pursuits are dishonourable and evil.For neither does wealth bring honour to the owner, if he be a coward; of such a one the wealth belongs to another, and not to himself. Nor does beauty and strength of body, when dwelling in a base and cowardly man, appear comely, but the reverse of comely, making the possessor more conspicuous, and manifesting forth his cowardice.And all knowledge, when separated from justice and virtue, is seen to be cunning and not wisdom; wherefore make this your first and last and constant and all-absorbing aim, to exceed, if possible, not only us but all your ancestors in virtue; and know that to excel you in virtue only brings us shame, but that to be excelled by you is a source of happiness to us.And we shall most likely be defeated, and you will most likely be victors in the contest, if you learn so to order your lives as not to abuse or waste the reputation of your ancestors, knowing that to a man who has any self-respect, nothing is more dishonourable than to be honoured, not for his own sake, but on account of the reputation of his ancestors.The honour of parents is a fair and noble treasure to their posterity, but to have the use of a treasure of wealth and honour, and to leave none to your successors, because you have neither money nor reputation of your own, is alike base and dishonourable.And if you follow our precepts you will be received by us as friends, when the hour of destiny brings you hither; but if you neglect our words and are disgraced in your lives, no one will welcome or receive you. This is the message which is to be delivered to our children.</p
Fragment 92, as translated by G.W.T. Patrick, trans.
Numbered fragments
“Here, lads, we live by the law of the taiga. But even here people manage to live.”
Kuziomin, in the Ralph Parker translation (1963).
One Day in the Life of Ivan Denisovich (1962)
Context: Here, lads, we live by the law of the taiga. But even here people manage to live. D’you know who are the ones the camps finish off? Those who lick other men’s left-overs, those who set store by the doctors, and those who peach on their mates.
" My Philanthropic Pledge http://givingpledge.org/pdf/letters/Buffett_Letter.pdf" at the The Giving Pledge (2010)
Context: Some material things make my life more enjoyable; many, however, would not. I like having an expensive private plane, but owning a half-dozen homes would be a burden. Too often, a vast collection of possessions ends up possessing its owner. The asset I most value, aside from health, is interesting, diverse, and long-standing friends.
My wealth has come from a combination of living in America, some lucky genes, and compound interest. Both my children and I won what I call the ovarian lottery. (For starters, the odds against my 1930 birth taking place in the U. S. were at least 30 to 1. My being male and white also removed huge obstacles that a majority of Americans then faced.) My luck was accentuated by my living in a market system that sometimes produces distorted results, though overall it serves our country well. I’ve worked in an economy that rewards someone who saves the lives of others on a battlefield with a medal, rewards a great teacher with thank-you notes from parents, but rewards those who can detect the mispricing of securities with sums reaching into the billions. In short, fate’s distribution of long straws is wildly capricious.
The reaction of my family and me to our extraordinary good fortune is not guilt, but rather gratitude. Were we to use more than 1% of my claim checks on ourselves, neither our happiness nor our well-being would be enhanced. In contrast, that remaining 99% can have a huge effect on the health and welfare of others. That reality sets an obvious course for me and my family: Keep all we can conceivably need and distribute the rest to society, for its needs. My pledge starts us down that course.
Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics
Context: Affirmation of the world, which means affirmation of the will-to-live that manifests itself around me, is only possible if I devote myself to other life. From an inner necessity, I exert myself in producing values and practising ethics in the world and on the world even though I do not understand the meaning of the world. For in world- and life-affirmation and in ethics I carry out the will of the universal will-to-live which reveals itself in me. I live my life in God, in the mysterious divine personality which I do not know as such in the world, but only experience as mysterious Will within myself.
Rational thinking which is free from assumptions ends therefore in mysticism. To relate oneself in the spirit of reverence for life to the multiform manifestations of the will-to-live which together constitute the world is ethical mysticism. All profound world-view is mysticism, the essence of which is just this: that out of my unsophisticated and naïve existence in the world there comes, as a result of thought about self and the world, spiritual self-devotion to the mysterious infinite Will which is continuously manifested in the universe.
1880s, 1880, Letter to Theo (Cuesmes, July 1880)
Context: What is true is that I have at times earned my own crust of bread, and at other times a friend has given it to me out of the goodness of his heart. I have lived whatever way I could, for better or for worse, taking things just as they came. It is true that I have forfeited the trust of various people, it is true that my financial affairs are in a sorry state, it is true that the future looks rather bleak, it is true that I might have done better, it is true that I have wasted time when it comes to earning a living, it is true that my studies are in a fairly lamentable and appalling state, and that my needs are greater, infinitely greater than my resources. But does that mean going downhill and doing nothing?
Source: Atma Bodha (1987), p. 98-101: Quote nr. 52 - 54.
Context: Though he lives in the conditionings (Upadhis), he, the contemplative one, remains ever unconcerned with anything or he may move about like the wind, perfectly unattached.
On the destruction of the Upadhis, the contemplative one is totally absorbed in "Vishnu", the All-pervading Spirit, like water into water, space into space and light into light.
Realise That to be Brahman, the attainment of which leaves nothing more to be attained, the blessedness of which leaves no other blessing to be desired and the knowledge of which leaves nothing more to be known.
"Lear, Tolstoy and the Fool," Polemic (March 1947)
Context: Shakespeare starts by assuming that to make yourself powerless is to invite an attack. This does not mean that everyone will turn against you (Kent and the Fool stand by Lear from first to last), but in all probability someone will. If you throw away your weapons, some less scrupulous person will pick them up. If you turn the other cheek, you will get a harder blow on it than you got on the first one. This does not always happen, but it is to be expected, and you ought not to complain if it does happen. The second blow is, so to speak, part of the act of turning the other cheek. First of all, therefore, there is the vulgar, common-sense moral drawn by the Fool: "Don't relinquish power, don't give away your lands." But there is also another moral. Shakespeare never utters it in so many words, and it does not very much matter whether he was fully aware of it. It is contained in the story, which, after all, he made up, or altered to suit his purposes. It is: "Give away your lands if you want to, but don't expect to gain happiness by doing so. Probably you won't gain happiness. If you live for others, you must live for others, and not as a roundabout way of getting an advantage for yourself."
As quoted in Worldwide Laws of Life : 200 Eternal Spiritual Principles (1998) by John Templeton, p. 448
1990s
Context: Spread love everywhere you go; first of all in your house. Give love to your children, to your wife or husband, to a next door neighbor. Let no one ever come to you without leaving better and happier. Be the living expression of God's kindness; kindness in your face, kindness in your eyes, kindness in your smile.
p 110
The Undiscovered Self (1958)
Context: We are living in what the Greeks called the right time for a "metamorphosis of the gods," i. e. of the fundamental principles and symbols. This peculiarity of our time, which is certainly not of our conscious choosing, is the expression of the unconscious man within us who is changing. Coming generations will have to take account of this momentous transformation if humanity is not to destroy itself through the might of its own technology and science.
“I have lived
and journeyed through the course assigned by fortune.
And now my Shade will pass, illustrious,
beneath the earth.”
Vixi, et, quem dederat cursum Fortuna, peregi;
Et nunc magna mei sub terras ibit Imago.
Source: Aeneid (29–19 BC), Book IV, Lines 653–654 (tr. Allen Mandelbaum)
“I was not, I lived and loved, I am not.”
A Fish Dinner in Memison (1941)
Context: The black arrowed swoop of the moment swung high into the unceilinged future, ten, fifty, sixty years, may be: then, past seeing, up to that warmthless unconsidered mock-time, when nothing shall be left but the memorial that fits all (except, if there be, the most unhappiest) of human kind: I was not, I lived and loved, I am not.
“So I can't live either without you or with you.”
Sic ego nec sine te nec tecum vivere possum.
Variant translation: Thus, I can neither live without you nor with you.
Book III; xib, 39
Compare: Nec possum tecum vivere nec sine te ("I cannot live with you nor without you"), Martial, Epigrams XII, 46
Amores (Love Affairs)
“The longer I live, the larger allowances I make for human infirmities.”
Letter to Reverend Samuel Furley (25 Janurary 1762), Published in The Life and Times of the Rev. John Wesley, M. A., Founder of the Methodists (1872) by Luke Tyerman, p. 451.
General sources
Context: The longer I live, the larger allowances I make for human infirmities. I exact more from myself, and less from others. Go thou and do likewise!
85
The Gardener http://www.spiritualbee.com/love-poems-by-tagore/ (1915)
Context: Who are you, reader, reading my poems an hundred years hence?
I cannot send you one single flower from this wealth of the spring, one single streak of gold from yonder clouds.
Open your doors and look abroad.
From your blossoming garden gather fragrant memories of the vanished flowers of an hundred years before.
In the joy of your heart may you feel the living joy that sang one spring morning, sending its glad voice across a hundred years.
Barry Edward O'Meara, in Napoleon in Exile : or, A Voice from St. Helena (1822), Vol. II, p. 155
About
Context: "What do you think," said he, "of all things in the world would give me the greatest pleasure?" I was on the point of replying, removal from St. Helena, when he said, "To be able to go about incognito in London and other parts of England, to the restaurateurs, with a friend, to dine in public at the expense of half a guinea or a guinea, and listen to the conversation of the company; to go through them all, changing almost daily, and in this manner, with my own ears, to hear the people express their sentiments, in their unguarded moments, freely and without restraint; to hear their real opinion of myself, and of the surprising occurrences of the last twenty years." I observed, that he would hear much evil and much good of himself. "Oh, as to the evil," replied he, "I care not about that. I am well used to it. Besides, I know that the public opinion will be changed. The nation will be just as much disgusted at the libels published against me, as they formerly were greedy in reading and believing them. This," added he, "and the education of my son, would form my greatest pleasure. It was my intention to have done this, had I reached America. The happiest days of my life were from sixteen to twenty, during the semestres, when I used to go about, as I have told you I should wish to do, from one restaurateur to another, living moderately, and having a lodging for which I paid three louis a month. They were the happiest days of my life. I was always so much occupied, that I may say I never was truly happy upon the throne."
“We live in a world ruled by fictions of every kind”
mass merchandising, advertising, politics conducted as a branch of advertising, the instant translation of science and technology into popular imagery, the increasing blurring and intermingling of identities within the realm of consumer goods, the preempting of any free or original imaginative response to experience by the television screen. We live inside an enormous novel. For the writer in particular it is less and less necessary for him to invent the fictional content of his novel. The fiction is already there. The writer's task is to invent the reality.
"Introduction" to the French edition (1974) of Crash (1973); reprinted in Re/Search no. 8/9 (1984)
Crash (1973)
Book VI, chapter 3: "Conversations and Exhortations of Father Zossima; Of Prayer, of Love, and of Contact with other Worlds" (translated by Constance Garnett)
The Brothers Karamazov (1879–1880)
Context: Brothers, have no fear of men's sin. Love a man even in his sin, for that is the semblance of Divine Love and is the highest love on earth. Love all God's creation, the whole of it and every grain of sand in it. Love every leaf, every ray of God's light. Love the animals, love the plants, love everything. If you love everything, you will perceive the divine mystery in things. Once you have perceived it, you will begin to comprehend it better every day, and you will come at last to love the world with an all-embracing love. Love the animals: God has given them the rudiments of thought and untroubled joy. So do not trouble it, do not harass them, do not deprive them of their joy, do not go against God's intent. Man, do not exhale yourself above the animals: they are without sin, while you in your majesty defile the earth by your appearance on it, and you leave the traces of your defilement behind you — alas, this is true of almost every one of us! Love children especially, for like the angels they too are sinless, and they live to soften and purify our hearts, and, as it were, to guide us. Woe to him who offends a child.
My young brother asked even the birds to forgive him. It may sound absurd, but it is right none the less, for everything, like the ocean, flows and enters into contact with everything else: touch one place, and you set up a movement at the other end of the world. It may be senseless to beg forgiveness of the birds, but, then, it would be easier for the birds, and for the child, and for every animal if you were yourself more pleasant than you are now. Everything is like an ocean, I tell you. Then you would pray to the birds, too, consumed by a universal love, as though in ecstasy, and ask that they, too, should forgive your sin. Treasure this ecstasy, however absurd people may think it.
Harvard University address (1978)
Context: Even if we are spared destruction by war, our lives will have to change if we want to save life from self-destruction. We cannot avoid revising the fundamental definitions of human life and human society. Is it true that man is above everything? Is there no Superior Spirit above him? Is it right that man's life and society's activities have to be determined by material expansion in the first place? Is it permissible to promote such expansion to the detriment of our spiritual integrity?
If the world has not come to its end, it has approached a major turn in history, equal in importance to the turn from the Middle Ages to the Renaissance. It will exact from us a spiritual upsurge, we shall have to rise to a new height of vision, to a new level of life where our physical nature will not be cursed as in the Middle Ages, but, even more importantly, our spiritual being will not be trampled upon as in the Modern era.
This ascension will be similar to climbing onto the next anthropologic stage. No one on earth has any other way left but — upward.
New Year's Address to the Nation (1990)
Context: The worst thing is that we live in a contaminated moral environment. We fell morally ill because we became used to saying something different from what we thought. We learned not to believe in anything, to ignore one another, to care only about ourselves. Concepts such as love, friendship, compassion, humility or forgiveness lost their depth and dimension, and for many of us they represented only psychological peculiarities, or they resembled gone-astray greetings from ancient times, a little ridiculous in the era of computers and spaceships.
“I will protect my people if I live. For myself I do not fear for I have the word of Usen.”
On being informed that there were authorizations to kill him while he was a prisoner in San Antonio, prior to news of further instructions to transport him to Florida, as quoted in Geronimo and the End of the Apache Wars (1990), by Charles Leland Sonnichsen, p. 102; "Usen" is the Apache word for God, and "Nantan" their word for a leader, spokesman, or "chief".
Context: I will protect my people if I live. For myself I do not fear for I have the word of Usen. Who is the White Nantan to think he can pit his power against that of Usen?
“Now you have the privilege of living in another era and you must be worthy of it.”
Birthday Letter to his Daughter (1966)
Context: You should fight to be among the best in school. The very best in every sense and you already know what that means; study and revolutionary attitude. In other words: good conduct, seriousness, love for the revolution, comradeship. I was not that way at your age but I lived in a different society, where man was an enemy of man. Now you have the privilege of living in another era and you must be worthy of it.
Preface
Sādhanā : The Realisation of Life http://www.spiritualbee.com/spiritual-book-by-tagore/ (1916)
Context: The meaning of the living words that come out of the experiences of great hearts can never be exhausted by any one system of logical interpretation. They have to be endlessly explained by the commentaries of individual lives, and they gain an added mystery in each new revelation. To me the verses of the Upanishads and the teachings of Buddha have ever been things of the spirit, and therefore endowed with boundless vital growth; and I have used them, both in my own life and in my preaching, as being instinct with individual meaning for me, as for others, and awaiting for their confirmation, my own special testimony, which must have its value because of its individuality.
“Only a man who lives not in time but in the present is happy.”
Journal entry (8 July 1916), p. 74e
1910s, Notebooks 1914-1916
Context: There are two godheads: the world and my independent I.
I am either happy or unhappy, that is all. It can be said: good or evil do not exist.
A man who is happy must have no fear. Not even in the face of death.
Only a man who lives not in time but in the present is happy.
“Maybe God has let everybody who ever lived be reborn — so he or she can see how it ends.”
"Dr. Norbert Woodley"
Happy Birthday, Wanda June (1970)
Context: Maybe God has let everybody who ever lived be reborn — so he or she can see how it ends. Even Pitecanthropus erectus and Australopithecus and Sinanthropus pekensis and the Neanderthalers are back on Earth — to see how it ends. They're all on Times Square — making change for peepshows. Or recruiting Marines.
My View of the World (1961)
Context: This life of yours which you are living is not merely a piece of this entire existence, but in a certain sense the whole; only this whole is not so constituted that it can be surveyed in one single glance. This, as we know, is what the Brahmins express in that sacred, mystic formula which is yet really so simple and so clear; tat tvam asi, this is you. Or, again, in such words as "I am in the east and the west, I am above and below, I am this entire world."
"Introduction"
The Defendant (1901)
Context: The pessimist is commonly spoken of as the man in revolt. He is not. Firstly, because it requires some cheerfulness to continue in revolt, and secondly, because pessimism appeals to the weaker side of everybody, and the pessimist, therefore, drives as roaring a trade as the publican. The person who is really in revolt is the optimist, who generally lives and dies in a desperate and suicidal effort to persuade all the other people how good they are. It has been proved a hundred times over that if you really wish to enrage people and make them angry, even unto death, the right way to do it is to tell them that they are all the sons of God.
“Move outside the tangle of fear-thinking.
Live in silence.”
"A Community of the Spirit" in Ch. 1 : The Tavern, p. 2
The Essential Rumi (1995)
Context: Move outside the tangle of fear-thinking.
Live in silence. Flow down and down in always
widening rings of being.
