Mental clarity Quotes

“I’ve often wondered how the term “'New Atheism”' gained such currency. It is a misnomer. There is nothing new about nonbelief. All of us, without exception, are born knowing nothing of God or gods, and acquire notions of religion solely through interaction with others – or, most often, indoctrination by others, an indoctrination usually commencing well before we can reason. Our primal state is, thus, one of nonbelief. The New Atheists (most prominently Richard Dawkins, Sam Harris and the late Christopher Hitchens) have, in essence, done nothing more than try to bring us back to our senses, to return us to a pure and innate mental clarity.”

“I divide my officers into four classes as follows: The clever, the industrious, the lazy, and the stupid. Each officer always possesses two of these qualities.Those who are clever and industrious I appoint to the General Staff. Use can under certain circumstances be made of those who are stupid and lazy. The man who is clever and lazy qualifies for the highest leadership posts. He has the requisite nerves and the mental clarity for difficult decisions. But whoever is stupid and industrious must be got rid of, for he is too dangerous.”

“The angels came to tell me what I could expect and how to get where I needed to go. I was reassured that I would not have to cross the Bridge alone. There were so many things I did not yet know. I could feel my mental clarity leaving. I fixed my gaze upon her. I watched her as I left. It was like shutting the door of a beloved home for the last time. Like closing up camp for the season. One last look at the ocean before you must leave it behind with hopes of return but with no guarantee. You eventually have to turn away and look the other direction so that you can see where it is you are going.”

“Time did exist here, in small amounts (well some of the time) – and there were feint eddies and currents of time here, things that were barely tangible. Feint forces of the universe they were, nearly indiscernible from the nothingness like a warm breeze on a hot summer night. How long he had been here, he knew not – but he was slowly learning to master these barely tangible waves like a new surfer with one foot on the sandy beach and the other on a shiny new board of Hatred. Revenge splashed around his feet like the cold waves of the ocean of Time. Nearby, two other inmates collided with each other, bounced apart spread-eagled and spiraled off into the distance in infinite slowness. The Wetsuit of Insanity clung to his spiritual body, isolating him from the timelessness that seemed to exist here. A wind of Change blew at him from behind and he pushed off from the beach with iron determination and a mental clarity hereto before unknown to him. Something in the microcosm that didn’t even have a name went ‘bling’ and against all the laws of probability, Brad Xyl opened his eyes.”

“According to the Trika system, yoga is that theological practice which helps in attaining the realization of absolute unity between the practitioner and Absolute Reality, that is, between the yogin and God. As it says in the Malinitantra:The unity of one (a finite being) with another (Almighty God) is called yoga by Shiva yogins (Malinivijayatantra, IV.4).Practitioners of yoga are advised to realize their forgotten true nature and to recognize themselves as none other than the Absolute, Paramasiva. This realization is said to be readily attainable through Trika yoga, when aided by both an intense devotion for the Lord and by the correct theoretical knowledge of the pantheistic absolutism of Shaiva monism. Theoretical knowledge removes the yogins’ mental confusion and misconceptions about Reality, and devotion refines their hearts so that they become capable of actually feeling and experiencing the truth of Shaiva monism. The yoga of Abhinavagupta is thus an integral process of developing both the head and the heart. People with no mental clarity cannot understand the truth, while those without heart cannot digest.— B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 95–96.”