Excerpted from: A Tagore Reader, edited by Amiya Chakravarty. (http://www.schoolofwisdom.com/tagore-einstein.html)
Tagore and Einstein met through a common friend, Dr. Mendel. Tagore visited Einstein at his residence at Kaputh in the suburbs of Berlin on July 14, 1930, and Einstein returned the call and visited Tagore at the Mendel home. Both conversations were recorded and the above photograph was taken. The July 14 conversation is reproduced here, and was originally published in The Religion of Man (George, Allen & Unwin, Ltd., London), Appendix II, pp. 222-225.
TAGORE: I was discussing with Dr. Mendel today the new mathematical discoveries which tell us that in the realm of infinitesimal atoms chance has its play; the drama of existence is not absolutely predestined in character.
EINSTEIN: The facts that make science tend toward this view do not say good-bye to causality.
TAGORE: Maybe not, yet it appears that the idea of causality is not in the elements, but that some other force builds up with them an organized universe.
EINSTEIN: One tries to understand in the higher plane how the order is. The order is there, where the big elements combine and guide existence, but in the minute elements this order is not perceptible.
TAGORE: Thus duality is in the depths of existence, the contradiction of free impulse and the directive will which works upon it and evolves an orderly scheme of things.
EINSTEIN: Modern physics would not say they are contradictory. Clouds look as one from a distance, but if you see them nearby, they show themselves as disorderly drops of water.
TAGORE: I find a parallel in human psychology. Our passions and desires are unruly, but our character subdues these elements into a harmonious whole. Does something similar to this happen in the physical world? Are the elements rebellious, dynamic with individual impulse? And is there a principle in the physical world which dominates them and puts them into an orderly organization?
EINSTEIN: Even the elements are not without statistical order; elements of radium will always maintain their specific order, now and ever onward, just as they have done all along. There is, then, a statistical order in the elements.
TAGORE: Otherwise, the drama of existence would be too desultory. It is the constant harmony of chance and determination which makes it eternally new and living.
EINSTEIN: I believe that whatever we do or live for has its causality; it is good, however, that we cannot see through to it.
TAGORE: There is in human affairs an element of elasticity also, some freedom within a small range which is for the expression of our personality. It is like the musical system in India, which is not so rigidly fixed as western music. Our composers give a certain definite outline, a system of melody and rhythmic arrangement, and within a certain limit the player can improvise upon it. He must be one with the law of that particular melody, and then he can give spontaneous expression to his musical feeling within the prescribed regulation. We praise the composer for his genius in creating a foundation along with a superstructure of melodies, but we expect from the player his own skill in the creation of variations of melodic flourish and ornamentation. In creation we follow the central law of existence, but if we do not cut ourselves adrift from it, we can have sufficient freedom within the limits of our personality for the fullest self-expression.
EINSTEIN: That is possible only when there is a strong artistic tradition in music to guide the people's mind. In Europe, music has come too far away from popular art and popular feeling and has become something like a secret art with conventions and traditions of its own.
TAGORE: You have to be absolutely obedient to this too complicated music. In India, the measure of a singer's freedom is in his own creative personality. He can sing the composer's song as his own, if he has the power creatively to assert himself in his interpretation of the general law of the melody which he is given to interpret.
EINSTEIN: It requires a very high standard of art to realize fully the great idea in the original music, so that one can make variations upon it. In our country, the variations are often prescribed.
TAGORE: If in our conduct we can follow the law of goodness, we can have real liberty of self-expression. The principle of conduct is there, but the character which makes it true and individual is our own creation. In our music there is a duality of freedom and prescribed order.
EINSTEIN: Are the words of a song also free? I mean to say, is the singer at liberty to add his own words to the song which he is singing?
TAGORE: Yes. In Bengal we have a kind of song-kirtan, we call it-which gives freedom to the singer to introduce parenthetical comments, phrases not in the original song. This occasions great enthusiasm, since the audience is constantly thrilled by some beautiful, spontaneous sentiment added by the singer.
EINSTEIN: Is the metrical form quite severe?
TAGORE: Yes, quite. You cannot exceed the limits of versification; the singer in all his variations must keep the rhythm and the time, which is fixed. In European music you have a comparative liberty with time, but not with melody.
EINSTEIN: Can the Indian music be sung without words? Can one understand a song without words?
TAGORE: Yes, we have songs with unmeaning words, sounds which just help to act as carriers of the notes. In North India, music is an independent art, not the interpretation of words and thoughts, as in Bengal. The music is very intricate and subtle and is a complete world of melody by itself.
EINSTEIN: Is it not polyphonic?
TAGORE: Instruments are used, not for harmony, but for keeping time and adding to the volume and depth. Has melody suffered in your music by the imposition of harmony?
EINSTEIN: Sometimes it does suffer very much. Sometimes the harmony swallows up the melody altogether.
TAGORE: Melody and harmony are like lines and colors in pictures. A simple linear picture may be completely beautiful; the introduction of color may make it vague and insignificant. Yet color may, by combination with lines, create great pictures, so long as it does not smother and destroy their value.
EINSTEIN: It is a beautiful comparison; line is also much older than color. It seems that your melody is much richer in structure than ours. Japanese music also seems to be so.
TAGORE: It is difficult to analyze the effect of eastern and western music on our minds. I am deeply moved by the western music; I feel that it is great, that it is vast in its structure and grand in its composition. Our own music touches me more deeply by its fundamental lyrical appeal. European music is epic in character; it has a broad background and is Gothic in its structure.
EINSTEIN: This is a question we Europeans cannot properly answer, we are so used to our own music. We want to know whether our own music is a conventional or a fundamental human feeling, whether to feel consonance and dissonance is natural, or a convention which we accept.
TAGORE: Somehow the piano confounds me. The violin pleases me much more.
EINSTEIN: It would be interesting to study the effects of European music on an Indian who had never heard it when he was young.
TAGORE: Once I asked an English musician to analyze for me some classical music, and explain to me what elements make for the beauty of the piece.
EINSTEIN: The difficulty is that the really good music, whether of the East or of the West, cannot be analyzed.
TAGORE: Yes, and what deeply affects the hearer is beyond himself.
EINSTEIN: The same uncertainty will always be there about everything fundamental in our experience, in our reaction to art, whether in Europe or in Asia. Even the red flower I see before me on your table may not be the same to you and me.
TAGORE: And yet there is always going on the process of reconciliation between them, the individual taste conforming to the universal standard.
Friday, November 06, 2009
Rabindranath Tagore's Conversation with Albert Einstein
Excerpted from: A Tagore Reader, edited by Amiya Chakravarty. (http://www.schoolofwisdom.com/tagore-einstein.html)
Tagore and Einstein met through a common friend, Dr. Mendel. Tagore visited Einstein at his residence at Kaputh in the suburbs of Berlin on July 14, 1930, and Einstein returned the call and visited Tagore at the Mendel home. Both conversations were recorded and the above photograph was taken. The July 14 conversation is reproduced here, and was originally published in The Religion of Man (George, Allen & Unwin, Ltd., London), Appendix II, pp. 222-225.
TAGORE: I was discussing with Dr. Mendel today the new mathematical discoveries which tell us that in the realm of infinitesimal atoms chance has its play; the drama of existence is not absolutely predestined in character.
EINSTEIN: The facts that make science tend toward this view do not say good-bye to causality.
TAGORE: Maybe not, yet it appears that the idea of causality is not in the elements, but that some other force builds up with them an organized universe.
EINSTEIN: One tries to understand in the higher plane how the order is. The order is there, where the big elements combine and guide existence, but in the minute elements this order is not perceptible.
TAGORE: Thus duality is in the depths of existence, the contradiction of free impulse and the directive will which works upon it and evolves an orderly scheme of things.
EINSTEIN: Modern physics would not say they are contradictory. Clouds look as one from a distance, but if you see them nearby, they show themselves as disorderly drops of water.
TAGORE: I find a parallel in human psychology. Our passions and desires are unruly, but our character subdues these elements into a harmonious whole. Does something similar to this happen in the physical world? Are the elements rebellious, dynamic with individual impulse? And is there a principle in the physical world which dominates them and puts them into an orderly organization?
EINSTEIN: Even the elements are not without statistical order; elements of radium will always maintain their specific order, now and ever onward, just as they have done all along. There is, then, a statistical order in the elements.
TAGORE: Otherwise, the drama of existence would be too desultory. It is the constant harmony of chance and determination which makes it eternally new and living.
EINSTEIN: I believe that whatever we do or live for has its causality; it is good, however, that we cannot see through to it.
TAGORE: There is in human affairs an element of elasticity also, some freedom within a small range which is for the expression of our personality. It is like the musical system in India, which is not so rigidly fixed as western music. Our composers give a certain definite outline, a system of melody and rhythmic arrangement, and within a certain limit the player can improvise upon it. He must be one with the law of that particular melody, and then he can give spontaneous expression to his musical feeling within the prescribed regulation. We praise the composer for his genius in creating a foundation along with a superstructure of melodies, but we expect from the player his own skill in the creation of variations of melodic flourish and ornamentation. In creation we follow the central law of existence, but if we do not cut ourselves adrift from it, we can have sufficient freedom within the limits of our personality for the fullest self-expression.
EINSTEIN: That is possible only when there is a strong artistic tradition in music to guide the people's mind. In Europe, music has come too far away from popular art and popular feeling and has become something like a secret art with conventions and traditions of its own.
TAGORE: You have to be absolutely obedient to this too complicated music. In India, the measure of a singer's freedom is in his own creative personality. He can sing the composer's song as his own, if he has the power creatively to assert himself in his interpretation of the general law of the melody which he is given to interpret.
EINSTEIN: It requires a very high standard of art to realize fully the great idea in the original music, so that one can make variations upon it. In our country, the variations are often prescribed.
TAGORE: If in our conduct we can follow the law of goodness, we can have real liberty of self-expression. The principle of conduct is there, but the character which makes it true and individual is our own creation. In our music there is a duality of freedom and prescribed order.
EINSTEIN: Are the words of a song also free? I mean to say, is the singer at liberty to add his own words to the song which he is singing?
TAGORE: Yes. In Bengal we have a kind of song-kirtan, we call it-which gives freedom to the singer to introduce parenthetical comments, phrases not in the original song. This occasions great enthusiasm, since the audience is constantly thrilled by some beautiful, spontaneous sentiment added by the singer.
EINSTEIN: Is the metrical form quite severe?
TAGORE: Yes, quite. You cannot exceed the limits of versification; the singer in all his variations must keep the rhythm and the time, which is fixed. In European music you have a comparative liberty with time, but not with melody.
EINSTEIN: Can the Indian music be sung without words? Can one understand a song without words?
TAGORE: Yes, we have songs with unmeaning words, sounds which just help to act as carriers of the notes. In North India, music is an independent art, not the interpretation of words and thoughts, as in Bengal. The music is very intricate and subtle and is a complete world of melody by itself.
EINSTEIN: Is it not polyphonic?
TAGORE: Instruments are used, not for harmony, but for keeping time and adding to the volume and depth. Has melody suffered in your music by the imposition of harmony?
EINSTEIN: Sometimes it does suffer very much. Sometimes the harmony swallows up the melody altogether.
TAGORE: Melody and harmony are like lines and colors in pictures. A simple linear picture may be completely beautiful; the introduction of color may make it vague and insignificant. Yet color may, by combination with lines, create great pictures, so long as it does not smother and destroy their value.
EINSTEIN: It is a beautiful comparison; line is also much older than color. It seems that your melody is much richer in structure than ours. Japanese music also seems to be so.
TAGORE: It is difficult to analyze the effect of eastern and western music on our minds. I am deeply moved by the western music; I feel that it is great, that it is vast in its structure and grand in its composition. Our own music touches me more deeply by its fundamental lyrical appeal. European music is epic in character; it has a broad background and is Gothic in its structure.
EINSTEIN: This is a question we Europeans cannot properly answer, we are so used to our own music. We want to know whether our own music is a conventional or a fundamental human feeling, whether to feel consonance and dissonance is natural, or a convention which we accept.
TAGORE: Somehow the piano confounds me. The violin pleases me much more.
EINSTEIN: It would be interesting to study the effects of European music on an Indian who had never heard it when he was young.
TAGORE: Once I asked an English musician to analyze for me some classical music, and explain to me what elements make for the beauty of the piece.
EINSTEIN: The difficulty is that the really good music, whether of the East or of the West, cannot be analyzed.
TAGORE: Yes, and what deeply affects the hearer is beyond himself.
EINSTEIN: The same uncertainty will always be there about everything fundamental in our experience, in our reaction to art, whether in Europe or in Asia. Even the red flower I see before me on your table may not be the same to you and me.
TAGORE: And yet there is always going on the process of reconciliation between them, the individual taste conforming to the universal standard.
Tagore and Einstein met through a common friend, Dr. Mendel. Tagore visited Einstein at his residence at Kaputh in the suburbs of Berlin on July 14, 1930, and Einstein returned the call and visited Tagore at the Mendel home. Both conversations were recorded and the above photograph was taken. The July 14 conversation is reproduced here, and was originally published in The Religion of Man (George, Allen & Unwin, Ltd., London), Appendix II, pp. 222-225.
TAGORE: I was discussing with Dr. Mendel today the new mathematical discoveries which tell us that in the realm of infinitesimal atoms chance has its play; the drama of existence is not absolutely predestined in character.
EINSTEIN: The facts that make science tend toward this view do not say good-bye to causality.
TAGORE: Maybe not, yet it appears that the idea of causality is not in the elements, but that some other force builds up with them an organized universe.
EINSTEIN: One tries to understand in the higher plane how the order is. The order is there, where the big elements combine and guide existence, but in the minute elements this order is not perceptible.
TAGORE: Thus duality is in the depths of existence, the contradiction of free impulse and the directive will which works upon it and evolves an orderly scheme of things.
EINSTEIN: Modern physics would not say they are contradictory. Clouds look as one from a distance, but if you see them nearby, they show themselves as disorderly drops of water.
TAGORE: I find a parallel in human psychology. Our passions and desires are unruly, but our character subdues these elements into a harmonious whole. Does something similar to this happen in the physical world? Are the elements rebellious, dynamic with individual impulse? And is there a principle in the physical world which dominates them and puts them into an orderly organization?
EINSTEIN: Even the elements are not without statistical order; elements of radium will always maintain their specific order, now and ever onward, just as they have done all along. There is, then, a statistical order in the elements.
TAGORE: Otherwise, the drama of existence would be too desultory. It is the constant harmony of chance and determination which makes it eternally new and living.
EINSTEIN: I believe that whatever we do or live for has its causality; it is good, however, that we cannot see through to it.
TAGORE: There is in human affairs an element of elasticity also, some freedom within a small range which is for the expression of our personality. It is like the musical system in India, which is not so rigidly fixed as western music. Our composers give a certain definite outline, a system of melody and rhythmic arrangement, and within a certain limit the player can improvise upon it. He must be one with the law of that particular melody, and then he can give spontaneous expression to his musical feeling within the prescribed regulation. We praise the composer for his genius in creating a foundation along with a superstructure of melodies, but we expect from the player his own skill in the creation of variations of melodic flourish and ornamentation. In creation we follow the central law of existence, but if we do not cut ourselves adrift from it, we can have sufficient freedom within the limits of our personality for the fullest self-expression.
EINSTEIN: That is possible only when there is a strong artistic tradition in music to guide the people's mind. In Europe, music has come too far away from popular art and popular feeling and has become something like a secret art with conventions and traditions of its own.
TAGORE: You have to be absolutely obedient to this too complicated music. In India, the measure of a singer's freedom is in his own creative personality. He can sing the composer's song as his own, if he has the power creatively to assert himself in his interpretation of the general law of the melody which he is given to interpret.
EINSTEIN: It requires a very high standard of art to realize fully the great idea in the original music, so that one can make variations upon it. In our country, the variations are often prescribed.
TAGORE: If in our conduct we can follow the law of goodness, we can have real liberty of self-expression. The principle of conduct is there, but the character which makes it true and individual is our own creation. In our music there is a duality of freedom and prescribed order.
EINSTEIN: Are the words of a song also free? I mean to say, is the singer at liberty to add his own words to the song which he is singing?
TAGORE: Yes. In Bengal we have a kind of song-kirtan, we call it-which gives freedom to the singer to introduce parenthetical comments, phrases not in the original song. This occasions great enthusiasm, since the audience is constantly thrilled by some beautiful, spontaneous sentiment added by the singer.
EINSTEIN: Is the metrical form quite severe?
TAGORE: Yes, quite. You cannot exceed the limits of versification; the singer in all his variations must keep the rhythm and the time, which is fixed. In European music you have a comparative liberty with time, but not with melody.
EINSTEIN: Can the Indian music be sung without words? Can one understand a song without words?
TAGORE: Yes, we have songs with unmeaning words, sounds which just help to act as carriers of the notes. In North India, music is an independent art, not the interpretation of words and thoughts, as in Bengal. The music is very intricate and subtle and is a complete world of melody by itself.
EINSTEIN: Is it not polyphonic?
TAGORE: Instruments are used, not for harmony, but for keeping time and adding to the volume and depth. Has melody suffered in your music by the imposition of harmony?
EINSTEIN: Sometimes it does suffer very much. Sometimes the harmony swallows up the melody altogether.
TAGORE: Melody and harmony are like lines and colors in pictures. A simple linear picture may be completely beautiful; the introduction of color may make it vague and insignificant. Yet color may, by combination with lines, create great pictures, so long as it does not smother and destroy their value.
EINSTEIN: It is a beautiful comparison; line is also much older than color. It seems that your melody is much richer in structure than ours. Japanese music also seems to be so.
TAGORE: It is difficult to analyze the effect of eastern and western music on our minds. I am deeply moved by the western music; I feel that it is great, that it is vast in its structure and grand in its composition. Our own music touches me more deeply by its fundamental lyrical appeal. European music is epic in character; it has a broad background and is Gothic in its structure.
EINSTEIN: This is a question we Europeans cannot properly answer, we are so used to our own music. We want to know whether our own music is a conventional or a fundamental human feeling, whether to feel consonance and dissonance is natural, or a convention which we accept.
TAGORE: Somehow the piano confounds me. The violin pleases me much more.
EINSTEIN: It would be interesting to study the effects of European music on an Indian who had never heard it when he was young.
TAGORE: Once I asked an English musician to analyze for me some classical music, and explain to me what elements make for the beauty of the piece.
EINSTEIN: The difficulty is that the really good music, whether of the East or of the West, cannot be analyzed.
TAGORE: Yes, and what deeply affects the hearer is beyond himself.
EINSTEIN: The same uncertainty will always be there about everything fundamental in our experience, in our reaction to art, whether in Europe or in Asia. Even the red flower I see before me on your table may not be the same to you and me.
TAGORE: And yet there is always going on the process of reconciliation between them, the individual taste conforming to the universal standard.
Tuesday, August 18, 2009
A writer's wisdom-Margaret Atwood
The Eskimos had fifty-two names for snow because it was important to them: there ought to be as many for love.
The story as told in The Odyssey doesn't hold water. There are too many inconsistencies.
Their mothers had finally caught up to them and been proven right. There were consequences after all but they were the consequences to things you didn't even know you'd done.
This above all, to refuse to be a victim.
War is what happens when language fails.
We still think of a powerful man as a born leader and a powerful woman as an anomaly.
We thought we were running away from the grownups, and now we are the grownups.
You need a certain amount of nerve to be a writer.
A divorce is like an amputation: you survive it, but there's less of you.
A ratio of failures is built into the process of writing. The wastebasket has evolved for a reason.
A voice is a human gift; it should be cherished and used, to utter fully human speech as possible. Powerlessness and silence go together.
A word after a word after a word is power.
An eye for an eye only leads to more blindness.
Another belief of mine; that everyone else my age is an adult, whereas I am merely in disguise.
Because I am a mother, I am capable of being shocked: as I never was when I was not one.
For years I wanted to be older, and now I am.
Gardening is not a rational act.
I hope that people will finally come to realize that there is only one 'race' - the human race - and that we are all members of it.
I've never understood why people consider youth a time of freedom and joy. It's probably because they have forgotten their own.
If I were going to convert to any religion I would probably choose Catholicism because it at least has female saints and the Virgin Mary.
In the spring, at the end of the day, you should smell like dirt.
Myths can't be translated as they did in their ancient soil. We can only find our own meaning in our own time.
Never pray for justice, because you might get some.
Popular art is the dream of society; it does not examine itself.
The answers you get from literature depend on the questions you pose.
The story as told in The Odyssey doesn't hold water. There are too many inconsistencies.
Their mothers had finally caught up to them and been proven right. There were consequences after all but they were the consequences to things you didn't even know you'd done.
This above all, to refuse to be a victim.
War is what happens when language fails.
We still think of a powerful man as a born leader and a powerful woman as an anomaly.
We thought we were running away from the grownups, and now we are the grownups.
You need a certain amount of nerve to be a writer.
A divorce is like an amputation: you survive it, but there's less of you.
A ratio of failures is built into the process of writing. The wastebasket has evolved for a reason.
A voice is a human gift; it should be cherished and used, to utter fully human speech as possible. Powerlessness and silence go together.
A word after a word after a word is power.
An eye for an eye only leads to more blindness.
Another belief of mine; that everyone else my age is an adult, whereas I am merely in disguise.
Because I am a mother, I am capable of being shocked: as I never was when I was not one.
For years I wanted to be older, and now I am.
Gardening is not a rational act.
I hope that people will finally come to realize that there is only one 'race' - the human race - and that we are all members of it.
I've never understood why people consider youth a time of freedom and joy. It's probably because they have forgotten their own.
If I were going to convert to any religion I would probably choose Catholicism because it at least has female saints and the Virgin Mary.
In the spring, at the end of the day, you should smell like dirt.
Myths can't be translated as they did in their ancient soil. We can only find our own meaning in our own time.
Never pray for justice, because you might get some.
Popular art is the dream of society; it does not examine itself.
The answers you get from literature depend on the questions you pose.
Pleasure - Kahlil Gibran
Pleasure is a freedom-song, But it is not freedom.
It is the blossoming of your desires,
But it is not their fruit.
It is a depth calling unto a height, But it is not the deep nor the high. It is the caged taking wing,
But it is not space encompassed.
Ay, in very truth, pleasure is a freedomsong.
And I fain would have you sing it with fullness of heart; yet I would not have you lose your hearts in the singing.
Some of your youth seek pleasure as if it were all, and they are judged and rebuked.
I would not judge nor rebuke them. I would have them seek.
For they shall find pleasure, but not her alone;
Seven are her sisters, and the least of them is more beautiful than pleasure.
Have you not heard of the man who was digging in the earth for roots and found a treasure?
And some of your elders remember pleasures with regret like wrongs committed in drunkenness.
But regret is the beclouding of the mind and not its chastisement.
They should remember their pleasures with gratitude, as they would the harvest of a summer.
Yet if it comforts them to regret, let them be comforted.
And there are among you those who are neither young to seek nor old to remember;
And in their fear of seeking and remembering they shun all pleasures, lest they neglect the spirit or offend against it.
But even in their foregoing is their pleasure.
And thus they too find a treasure though they dig for roots with quivering hands.
But tell me, who is he that can offend the spirit?
Shall the nightingale offend the stillness of the night, or the firefly the stars?
And shall your flame or your smoke burden the wind?
Think you the spirit is a still pool which you can trouble with a staff?
Oftentimes in denying yourself pleasure you do but store the desire in the recesses of your being.
Who knows but that which seems omitted today, waits for tomorrow?
Even your body knows its heritage and its rightful need and will not be deceived.
And your body is the harp of your soul,
And it is yours to bring forth sweet music from it or confused sounds.
And now you ask in your heart, "How shall we distinguish that which is good in pleasure from that which is not good?"
Go to your fields and your gardens, and you shall learn that it is the pleasure of the bee to gather honey of the flower,
But it is also the pleasure of the flower to yield its honey to the bee.
For to the bee a flower is a fountain of life,
And to the flower a bee is a messenger of love,
And to both, bee and flower, the giving and the receiving of pleasure is a need and an ecstasy.
People of Orphalese, be in your pleasures like the flowers and the bees.
It is the blossoming of your desires,
But it is not their fruit.
It is a depth calling unto a height, But it is not the deep nor the high. It is the caged taking wing,
But it is not space encompassed.
Ay, in very truth, pleasure is a freedomsong.
And I fain would have you sing it with fullness of heart; yet I would not have you lose your hearts in the singing.
Some of your youth seek pleasure as if it were all, and they are judged and rebuked.
I would not judge nor rebuke them. I would have them seek.
For they shall find pleasure, but not her alone;
Seven are her sisters, and the least of them is more beautiful than pleasure.
Have you not heard of the man who was digging in the earth for roots and found a treasure?
And some of your elders remember pleasures with regret like wrongs committed in drunkenness.
But regret is the beclouding of the mind and not its chastisement.
They should remember their pleasures with gratitude, as they would the harvest of a summer.
Yet if it comforts them to regret, let them be comforted.
And there are among you those who are neither young to seek nor old to remember;
And in their fear of seeking and remembering they shun all pleasures, lest they neglect the spirit or offend against it.
But even in their foregoing is their pleasure.
And thus they too find a treasure though they dig for roots with quivering hands.
But tell me, who is he that can offend the spirit?
Shall the nightingale offend the stillness of the night, or the firefly the stars?
And shall your flame or your smoke burden the wind?
Think you the spirit is a still pool which you can trouble with a staff?
Oftentimes in denying yourself pleasure you do but store the desire in the recesses of your being.
Who knows but that which seems omitted today, waits for tomorrow?
Even your body knows its heritage and its rightful need and will not be deceived.
And your body is the harp of your soul,
And it is yours to bring forth sweet music from it or confused sounds.
And now you ask in your heart, "How shall we distinguish that which is good in pleasure from that which is not good?"
Go to your fields and your gardens, and you shall learn that it is the pleasure of the bee to gather honey of the flower,
But it is also the pleasure of the flower to yield its honey to the bee.
For to the bee a flower is a fountain of life,
And to the flower a bee is a messenger of love,
And to both, bee and flower, the giving and the receiving of pleasure is a need and an ecstasy.
People of Orphalese, be in your pleasures like the flowers and the bees.
Saturday, May 02, 2009
Famous Quotes By Kahlil Gibran
... joy and sorrow are inseparable. . . together they come and when one sits alone with you . . . remember that the other is asleep upon your bed.
A friend who is far away is sometimes much nearer than one who is at hand. Is not the mountain far more awe-inspiring and more clearly visible to one passing through the valley than to those who inhabit the mountain?
A poet is a bird of unearthly excellence, who escapes from his celestial realm arrives in this world warbling. If we do not cherish him, he spreads his wings and flies back into his homeland.
Beauty is eternity gazing at itself in a mirror.
Kahlil Gibran Birth and Death are the two noblest expressions of bravery
But let there be spaces in your togetherness and let the winds of the heavens dance between you. Love one another but make not a bond of love: let it rather be a moving sea between the shores of your souls.
Desire is half of life; indifference is half of death.
Generosity is giving more than you can, and pride is taking less than you need.
I existed from all eternity and, behold, I am here; and I shall exist till the end of time, for my being has no end.
Kahlil Gibran
I have learned silence from the talkative, toleration from the intolerant, and kindness from the unkind; yet, strange, I am ungrateful to those teachers.
I love you when you bow in your mosque, kneel in your temple, pray in your church. For you and I are sons of one religion, and it is the spirit.
I prefer to be a dreamer among the humblest, with visions to be realized, than lord among those without dreams and desires.
In the sweetness of friendship let there be laughter, and sharing of pleasures. For in the dew of little things the heart finds its morning and is refreshed.
Knowledge of the self is the mother of all knowledge. So it is incumbent on me to know my self, to know it completely, to know its minutiae, its characteristics, its subtleties, and its very atoms.
Life without love is like a tree without blossoms or fruit.
Love and doubt have never been on speaking terms.
Pain and foolishness lead to great bliss and complete knowledge, for Eternal Wisdom created nothing under the sun in vain.
The person you consider ignorant and insignificant is the one who came from God, that he might learn bliss from grief and knowledge from gloom.
The timeless in you is aware of life's timelessness; and knows that yesterday is but today's memory and tomorrow is today's dream.
There is a desire deep within the soul which drives man from the seen to the unseen, to philosophy and to the divine.
To understand the heart and mind of a person, look not at what he has already achieved, but at what he aspires to.
When you are joyous, look deep into your heart and you shall find it is only that which has given you sorrow that is giving you joy. When you are sorrowful look again in your heart, and you shall see that in truth you are weeping for that which has been your delight.
When you work you fulfill a part of earth's furthest dream, assigned to you when that dream was born. And in keeping yourself with labor you are in truth loving life, And to love life through labor is to be intimate with life's inmost secret.
Where can I find a man governed by reason instead of habits and urges?
Yesterday is but today's memory, and tomorrow is today's dream.
Your children are not your children. / They are the sons and daughters of Life's longing for itself.
Your living is determined not so much by what life brings to you as by the attitude you bring to life; not so much by what happens to you as by the way your mind looks at what happens.
A friend who is far away is sometimes much nearer than one who is at hand. Is not the mountain far more awe-inspiring and more clearly visible to one passing through the valley than to those who inhabit the mountain?
A poet is a bird of unearthly excellence, who escapes from his celestial realm arrives in this world warbling. If we do not cherish him, he spreads his wings and flies back into his homeland.
Beauty is eternity gazing at itself in a mirror.
Kahlil Gibran Birth and Death are the two noblest expressions of bravery
But let there be spaces in your togetherness and let the winds of the heavens dance between you. Love one another but make not a bond of love: let it rather be a moving sea between the shores of your souls.
Desire is half of life; indifference is half of death.
Generosity is giving more than you can, and pride is taking less than you need.
I existed from all eternity and, behold, I am here; and I shall exist till the end of time, for my being has no end.
Kahlil Gibran
I have learned silence from the talkative, toleration from the intolerant, and kindness from the unkind; yet, strange, I am ungrateful to those teachers.
I love you when you bow in your mosque, kneel in your temple, pray in your church. For you and I are sons of one religion, and it is the spirit.
I prefer to be a dreamer among the humblest, with visions to be realized, than lord among those without dreams and desires.
In the sweetness of friendship let there be laughter, and sharing of pleasures. For in the dew of little things the heart finds its morning and is refreshed.
Knowledge of the self is the mother of all knowledge. So it is incumbent on me to know my self, to know it completely, to know its minutiae, its characteristics, its subtleties, and its very atoms.
Life without love is like a tree without blossoms or fruit.
Love and doubt have never been on speaking terms.
Pain and foolishness lead to great bliss and complete knowledge, for Eternal Wisdom created nothing under the sun in vain.
The person you consider ignorant and insignificant is the one who came from God, that he might learn bliss from grief and knowledge from gloom.
The timeless in you is aware of life's timelessness; and knows that yesterday is but today's memory and tomorrow is today's dream.
There is a desire deep within the soul which drives man from the seen to the unseen, to philosophy and to the divine.
To understand the heart and mind of a person, look not at what he has already achieved, but at what he aspires to.
When you are joyous, look deep into your heart and you shall find it is only that which has given you sorrow that is giving you joy. When you are sorrowful look again in your heart, and you shall see that in truth you are weeping for that which has been your delight.
When you work you fulfill a part of earth's furthest dream, assigned to you when that dream was born. And in keeping yourself with labor you are in truth loving life, And to love life through labor is to be intimate with life's inmost secret.
Where can I find a man governed by reason instead of habits and urges?
Yesterday is but today's memory, and tomorrow is today's dream.
Your children are not your children. / They are the sons and daughters of Life's longing for itself.
Your living is determined not so much by what life brings to you as by the attitude you bring to life; not so much by what happens to you as by the way your mind looks at what happens.
Tuesday, April 28, 2009
The Perfect World
God of lost souls, thou who art lost amongst the gods, hear me:
Gentle Destiny that watchest over us, mad, wandering spirits, hear me:
I dwell in the midst of a perfect race, I the most imperfect.
I, a human chaos, a nebula of confused elements, I move amongst finished worlds—peoples of complete laws and pure order, whose thoughts are assorted, whose dreams are arranged, and whose visions are enrolled and registered.
Their virtues, O God, are measured, their sins are weighed, and even the countless things that pass in the dim twilight of neither sin nor virtue are recorded and catalogued.
Here days and nights are divided into seasons of conduct and governed by rules of blameless accuracy.
To eat, to drink, to sleep, to cover one's nudity, and then to be weary in due time.
To work, to play, to sing, to dance, and then to lie still when the clock strikes the hour.
To think thus, to feel thus much, and then to cease thinking and feeling when a certain star rises above yonder horizon.
To rob a neighbour with a smile, to bestow gifts with a graceful wave of the hand, to praise prudently, to blame cautiously, to destroy a soul with a word, to burn a body with a breath, and then to wash the hands when the day's work is done.
To love according to an established order, to entertain one's best self in a pre-conceived manner, to worship the gods becomingly, to intrigue the devils artfully—and then to forget all as though memory were dead.
To fancy with a motive, to contemplate with consideration, to be happy sweetly, to suffer nobly—and then to empty the cup so that tomorrow may fill it again.
All these things, O God, are conceived with forethought, born with determination, nursed with exactness, governed by rules, directed by reason, and then slain and buried after a prescribed method. And even their silent graves that lie within the human soul are marked and numbered.
It is a perfect world, a world of consummate excellence, a world of supreme wonders, the ripest fruit in God's garden, the master-thought of the universe.
But why should I be here, O God, I a green seed of unfulfilled passion, a mad tempest that seeketh neither east nor west, a bewildered fragment from a burnt planet?
Why am I here, O God of lost souls, thou who art lost amongst the gods?
- --oOo-- -
Khalil Gibran
Gentle Destiny that watchest over us, mad, wandering spirits, hear me:
I dwell in the midst of a perfect race, I the most imperfect.
I, a human chaos, a nebula of confused elements, I move amongst finished worlds—peoples of complete laws and pure order, whose thoughts are assorted, whose dreams are arranged, and whose visions are enrolled and registered.
Their virtues, O God, are measured, their sins are weighed, and even the countless things that pass in the dim twilight of neither sin nor virtue are recorded and catalogued.
Here days and nights are divided into seasons of conduct and governed by rules of blameless accuracy.
To eat, to drink, to sleep, to cover one's nudity, and then to be weary in due time.
To work, to play, to sing, to dance, and then to lie still when the clock strikes the hour.
To think thus, to feel thus much, and then to cease thinking and feeling when a certain star rises above yonder horizon.
To rob a neighbour with a smile, to bestow gifts with a graceful wave of the hand, to praise prudently, to blame cautiously, to destroy a soul with a word, to burn a body with a breath, and then to wash the hands when the day's work is done.
To love according to an established order, to entertain one's best self in a pre-conceived manner, to worship the gods becomingly, to intrigue the devils artfully—and then to forget all as though memory were dead.
To fancy with a motive, to contemplate with consideration, to be happy sweetly, to suffer nobly—and then to empty the cup so that tomorrow may fill it again.
All these things, O God, are conceived with forethought, born with determination, nursed with exactness, governed by rules, directed by reason, and then slain and buried after a prescribed method. And even their silent graves that lie within the human soul are marked and numbered.
It is a perfect world, a world of consummate excellence, a world of supreme wonders, the ripest fruit in God's garden, the master-thought of the universe.
But why should I be here, O God, I a green seed of unfulfilled passion, a mad tempest that seeketh neither east nor west, a bewildered fragment from a burnt planet?
Why am I here, O God of lost souls, thou who art lost amongst the gods?
- --oOo-- -
Khalil Gibran
Sunday, January 25, 2009
Know what to fight for!!
But there is suffering in life, and there are defeats. No one can avoid them. But it's better to lose some of the battles in the struggles for your dreams than to be defeated without ever knowing what you're fighting for.
Paulo Coelho
Paulo Coelho
That's Class!
Class is the impartial, consistent display of emotional integrity.
LACOWBOY J. Frederick Millea
LACOWBOY J. Frederick Millea
Integrity
Integrity can be neither lost nor concealed nor faked nor quenched nor artificially come by nor outlived, nor, I believe, in the long run, denied
Eudora Welty quotes
Eudora Welty quotes
Tuesday, January 06, 2009
wrong answer!!
The strategy of life is so very strange, just when we have all the answers, life changes the question !
Sunday, January 04, 2009
where i did not go...
Footfalls echo in the memory
Down the passage which we did not take
Towards the door we never opened
Into the rose-garden.
My words echo
Thus, in your mind.
Thomas Stearns Eliot
Down the passage which we did not take
Towards the door we never opened
Into the rose-garden.
My words echo
Thus, in your mind.
Thomas Stearns Eliot
what love does...
Love takes off masks that we fear we cannot live without and know we cannot live within.
James Baldwin
James Baldwin
brave men r tender in love
In the love of a brave and faithful man there is always a strain of maternal tenderness; he gives out again those beams of protecting fondness which were shed on him as he lay on his mother's knee.
George Eliot
George Eliot
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