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“The nondual approach allows us to follow conventional therapeutic protocols while remaining mindful of the interconnectedness of all things. In the nondual state, we can attune not only to our personal unique Self but also to the transpersonal Self, recognizing its wave-like properties. The panoramic perspective of nonduality helps us gain a bigger picture outlook and address suffering while feeling connected to the unbroken whole of existence. From this nondual view, the diversity within is welcomed and held in love.”

“The nondual approach integrates evolving theories and embodiment practices along the horizontal dimension with timeless awareness and transcendence along the vertical dimension. It fosters the therapist's authenticity, presence, spontaneous creativity and radical acceptance. While the therapist may have an impressive array of tools, effectiveness requires unlearning and resting in unknowing presence. In this way, nondual awareness deepens psychology by shifting attention from the head to the heart, creating a resonant field of loving, empathic acceptance that unveils new ways of perceiving encompassing mind, heart, and body.”

“The nondual model is not constrained by any particular belief system, religious or secular, instead allowing for an inclusive integration of diverse cultural backgrounds. It does not discriminate against any individual, as all are equally capable of achieving insight and Self-realization. Indeed, it begins with the fundamental premise that our essential nature already encompasses that which we seek.”

“The Nondual Nutcase (Sonnet Beyond Binary) Separatism is the hallmark of eurocentric thought, whether it's separation between the mortal and divine, or the separation between reason and theology, or between science and philosophy, or prose and poetry. Every single aspect of human consciousness touched by eurocentrism ends up divided and desecrated, losing its health-giving wholeness, which is why I never felt at home with euroschools, despite the fact that I too like everyone on the planet grew up in a westwashed education system. However, it took me over a hundred books and 2000 sonnets to wake up to the tangible realization, that the entire eurocentric paradigm is separatist, from its science to philosophy to theology to poetry. In euro schools of thought we say: keep the divine separate from the people, keep science separate from philosophy. In Naskarian we say: integration is divine by reason of poetry.”

“The nonmaterial world is the spaceless "space" and timeless "time." In the nonmaterial world, there is no time and no space. Paradoxically, no time means eternity, and no space means infinity. No boundary proposal is a proposal about an everlasting world and everlasting time. Everlasting means time with a beginning and no end. The concept or idea of eternal implies no beginning and no end. The concept of the everlasting Being, or time, or space, as an ultimate principle is shaky because we cannot use our limitations in thinking to argue against reality as it is and not as we say it is. If we do not understand the idea of time in its totality, we cannot talk about time from the point of superior “knowledge.”

“The nonthinking taught by Zen practice entails stilling the conscious activities of the ego in order to prepare for the experience. This Zen exercise reduces the ego to silence and clears space for what is essential. What thereby occurs is anything but the cult of the ego, narcissism, or egocentrism. Rather, the ego is compelled to make room for an experience that establishes communication with the reality of all existing things.”

“The nonviolent approach does not immediately change the heart of the oppressor. It first does something to the hearts and souls of those committed to it. It gives them new self-respect; it calls up resources of strength and courage they did not know they had.”

“The nonviolent approach provides an answer to the long debated question of gradualism versus immediacy. On the one hand it prevents one from falling into the sort of patience which is an excuse for do-nothingism and escapism, ending up in standstillism. On the other hand it saves one from the irresponsible words which estrange without reconciling and the hasty judgment which is blind to the necessities of social progress. It recognizes the need for moving toward the goal of justice with wise restraint and calm reasonableness. But it also recognizes the immorality of slowing up in the move toward justice and capitulating to the guardians of an unjust status quo. It recognizes that social change cannot come overnight. But it causes one to work as if it were a possibility the next morning.”

“The noodle/worm idea was appealing to me. I hadn't made pasta in the competition yet. And noodle kugel was a traditional Jewish dish that held tight to my heart... and could also be made to look extremely disturbing. To be honest, it could be a little gross-looking on the best of days. Noodles submerged in a creamy cheese base, some of them sticking up top to get crispy in the oven. Raisins or other fruits flecking the kugel like little bugs. Maybe I could make the whole thing graveyard-themed. If I was going to make something so rich and heavy and creamy, my other dish should balance it out by being light and savory. And spooky, of course. Maybe organ meats? Chicken feet were extremely scary-looking, maybe with some kind of beet sauce...”

“The Noonday Demon explores the subterranean realms of an illness which is on the point of becoming endemic, and which more than anything else mirrors the present state of our civilization and its profound discontents. As wide-ranging as it is incisive, this astonishing work is a testimony both to the muted suffering of millions and to the great courage it must have taken the author to set his mind against it.”

“The noonday devil of the Christian life is the temptation to lose the inner self while preserving the shell of edifying behavior. Suddenly I discover that I am ministering to AIDS victims to enhance my resume. I find I renounced ice cream for Lent to lose five excess pounds... I have fallen victim to what T.S. Eliot calls the greatest sin: to do the right thing for the wrong reason.”

“The noontide of my life is starting, Which I must needs accept, I know; But oh, my light youth, if we're parting, I want you as a friend to go! My thanks to you for the enjoyments, The sadness and the pleasant torments, The hubbub, storms, festivity, For all that you have given me; My thanks to you. I have delighted In you when times were turbulent, When times were calm... to full extent; Enough now! With a soul clear-sighted I set out on another quest And from my old life take a rest. Let me glance back. Farewell, you arbours Where, in the backwoods, I recall Days filled with indolence and ardours And dreaming of a pensive soul. And you, my youthful inspiration, Keep stirring my imagination, My heart's inertia vivify, More often to my corner fly. Let not a poet's soul be frozen, Made rough and hard, reduced to bone And finally be turned to stone In that benumbing world he goes in, In that intoxicating slough Where, friends, we bathe together now.”

“The Norfolk people are quick and smart in their motions and their speaking. Very neat and trim in all their farming concerns and very skilful. Their land is good, their roads are level, and the bottom of their soil is dry, to be sure; and these are great advantages; but they are diligent and make the most of everything.”

“The norm which the society at large has set today categorically is in the form of preventive measures to be clasped within the purview of its social fabric. The legislators of great economies on the other hand have retrospectively identified the offense, researched, debated and have successfully handed down several yards of legislation with ingrained penalties and punishment for the trespassers of what they think as appropriate, bearing in mind basic human rights of the offenders. And the sword of Damocles continues to haunt tiny sprouts of the society, ripping their souls and plunging them to misery, despair or death, to which several national and international judicial precedents bear witness.”

“The normal Christian life is a life of regular, daily answer to prayer. In the model prayer Jesus taught His disciples to pray daily for bread, and expect to get it, and to ask daily for forgiveness, for deliverance from the evil one, and for other needs, and daily to get the answers they sought.”

“The normal citizen looked at us and saw a mixture of gangster, hippy, criminal and ape. Once somebody rang us up with a nice voice and asked if they could do a feature article on us about how a commune works. They came and asked us questions, took our photos and disappeared. One week later the article appeared and it said: 'This kind of community stinks and if this is the future of Germany then we need Adolf back.'”

“The normal cut in a theatrical film is anywhere from 3 to 6 seconds. That means thousands of images in a film over a couple of hours. In Visitors the cuts come every 70-plus seconds. The point of view is that the stiller one can be the more open to their senses they become. The whole world is quick right now. If things can be slowed down they stay in memory longer.”

“The normal daily routine varies somewhat according to the monastery, but, taking Kyoto's Sokoku-ji as an example, the monks schedule generally follows this pattern. The monks rise at 3 A.M., quickly rinse out their mouths with one scoopful of water, wash their faces and immediately begin the morning sutra recitation. Following this they have an opportunity to have a private interview with the roshi; those monks not doing so practice zazen. Breakfast is next, followed by zazen and daily cleaning. On days set aside for them, lectures begin from 7 A.M. in the summer and 8 A.M. in the winter. On days for mendicancy, the monks leave the monastery immediately after the daily cleaning. The midday meal is served at 10 A.M. on lecture days and at 11 A.M. when the monks have been out practicing mendicancy. Following lunch the monks may do zazen individually until 1 P.M., when the manual labor period begins. This manual labor, continuing until 3 P.M. in winter and 4 P.M. in summer, is followed by the evening sutra recitation. The evening meal is eaten at 3:30 P.M. in winter and 4 P.M. in summer. As dusk falls, evening zazen begins, and the monks once more have the opportunity to visit the roshi in his room. The day formally ends at 8 P.M. in winter and 9 P.M. in summer, although not until 10 P.M. during sesshin. Truly, a monastic day is a full and earnest one.”