All Quotes

"Shinto, the very process of creating and giving birth to life and spirit is described as musubi and we place it in very high regard. In other words, the basic religious idea of Shinto is the continuous process of creation. When we apply this principle to an individual spirit-soul, we see that musubi is the process of work through which each person generates, grows, transforms, and develops naohinomitama (the innermost pure spirit), making his or her spirit grow and become strong. This means that the first task involves the creating of the body, which is attained through diligent care of bodily health. The second task is the creating of heart and mind, or psychological growth. Thirdly, there is the creating of the spirit, that is to say the purification of spirit-soul."

"Therefore in Shinto there is no doctrine of absolute and final salvation. Human beings continue to grow. Human beings keep growing throughout their lives, and after their lives on earth they go to the other world (see Chapter 7) and continue living for renovation and maintenance, or shuri kosei. Eventually, they may keep growing until they eventually become Kami."

"In the period immediately after death, the spirit-soul remains close to this world, observing how the family is doing, going out to visit friends at their home, or going to worship at a shrine or Buddhist temple. Many are not yet clearly aware of their own death status. Some still retain a part of nigimitama, so they have a semi-material body and can even make noises. Those who have psychic powers are able to see them. Usually they spend a certain period of time, the so-called “forty-nine days,” in such circumstances. In Buddhism they call this circumstance chuyu, meaning “existing in the middle.” A while afterwards they become aware of their death and fully move onto the other world, or yukai."

"Since ancient times, Shinto has taught that the goal of human life is to “become like a Kami” through the work of refining the personality and bringing out a clean and bright character. This work is understood to continue even after death. For beyond death, there is a high and pure world as well as a low and unclean one. Therefore, every spirit-soul (reikon) has to continue training for purification and further spiritual advancement even after physical death. This is the hidden knowledge gained by the experience of Shinto practitioners over its long history. In Yamakage Shinto we can find the following “Song of the Spiritual Journey”:"

"These mountains are called spiritual mountains in Japan, and they used to be sacred places to which it was thought the spirits of dead human beings went. These spiritual mountains also became the base for the school of mountain ascetics that has existed since the arrival of Buddhism in Japan. According to Japanese folklore, the spirits of the dead remain for a certain time at the mountain to watch over their descendants and to receive memorial services. After being completely purified, the spirit stays within the mountain, but moves to a higher dimension to become one of the ancestral spirits of that village."

"Therefore, it has been widely believed in Japan that ancestral spirits exist in the invisible world, overlapping with physical reality and having intimate connection with people living in this world. In this unseen world, the ancestral spirits continue to work on their own purification."

"Gradually, each human spirit-soul is purified so that it may become a highly advanced spirit, just as flowers bloom, bring forth fruit, and eventually mature. The soul who committed misdeeds undergoes a process of atonement. Having successfully worked through this, it is able to move on to further spiritual growth. Some very advanced psychics are conscious of this process taking place."

"Fluery had the qualities of a great minister. He was the first to foresee that France would not always be at enmity with the Hapsburghs."

"During the period of transition from this world to yukai, the hidden world of subtle energy, the spirit-soul is at its most vulnerable. It can be likened to a delicate butterfly, at the moment of emergence from its chrysalis. Therefore, there are spirits entrusted with the task of protecting the spirit-soul from danger at this time. In most cases, the spirits of deceased ancestors or friends of the dead come to meet and greet the dead. These spirits in turn receive instruction from higher ranks of spirit so that they may give useful guidance to their dead relatives or friends."

"Through worldly preoccupations, we become separated from that true self, and yet we can be aware that it exists and that it needs to get out. In a sense we can say that this phenomenon represents the separation between purity and impurity. To make this separation occur, a centrifugal separation movement of purity is needed. As a result of this movement, the true self, shrouded by the cloud of illusion and impurity, is able to emerge. The true self is a state of transcendence and so it is able to remain pure, even in the midst of impurity. However, the ego-self living in the relative and conflicted world cannot hear the voice of this true self. In order to hear this voice, we need to conduct silent listening in meditation. In Yamakage Shinto, that is known as chinkon. When we carry out chinkon, the relationship between true self and ego-self does not have conflict, and they become one body like the front and back of one coin. This is known as the unification of Kami and the human being. This unification means that Kami and the human being spiritually become one."

"When you see this reality in deep introspection through chinkon practice, you will intuitively know the truth of the saying, “this body as it is, is Kami.” There is also the saying: “ancestors and ‘I’ are connected as one.” This means the ancestors and “I” are connected with each other as one body. “I” am one scene of an endless, continuous life history in the eternal universe. My ancestors who bore me are also the children of Kami ... Therefore, “‘I live” means ‘I’ am living in the flow of this eternity.”"

"There is also the saying: “everything is ‘I’.” This means that everything is the result of the transformation and creation of daigenrei (大元霊), the “creator Kami of the universe” and that the source of life is one. This also means everything that is manifest in that universe is interconnected, part of the web of life, from the most apparently complex organisms to the seemingly simplest. Any phenomenon manifested in “me” is meaningful and nurtures “me.” In the end it moves “me” toward Kami. In this sense, every manifestation in the cosmos is a manifestation of “me.” All this should not be understood only at the rational level. It must be experienced intuitively as we access our inner Kami."

"If you truly enter a deep state, then chinkon can also lead you into a realm exactly like the one known as “the realm of mindlessness and thoughtlessness.”"

"There are various ways one can develop mental concentration. When you successfully reach a concentrated mental state the realm “free from all ideas and thoughts” will be opened to you, even though it might be for only one or two seconds. This does not mean that you neither think nor feel in those moments. This realm is purely clean and bright, transparent everywhere, and filled with limitless wisdom. No matter how short the moment is, you can touch the eternally existing clean and bright world and feel that the entire universe exists within that brief period."

"Experiencing “light” is easy, even for beginners, during chinkon. One may experience the inside of the brain filled with dazzling light, or one may feel enveloped by a golden mist. But these are only preliminary states of consciousness. If you keep advancing from there by imagining a small sun or a round moon at the center of your forehead, eventually you will see a sun or moon of such brightness that you will be shocked. This does not appear as part of the realm of fantasy, but as the real experience it is. According to the hidden teaching handed down to the Yamakage family, people will see “mist, smoke, sun, wind, fire, fluorescence, crystal, and a moon.” Sometimes a coal black experience may occur instead of light."

"Thus true chinkon practice takes place in your heart and mind. You should neither become obsessed with external formality, nor boast of your spiritual and psychic power or experience. It is a mistake either to aim at gaining supernatural power or to compare your own abilities with those of others. You must not become trapped in arrogant pride, nor become a slave to the process of spiritual training, nor speak noisily about its benefits. Chinkon should lead us to a state of spiritual calm, where selfish ambitions and desires give way to the realization of the true self, the Kami within each one of us."

"Shinto is not a faith tradition that can be propagated or imposed. Each human community, every human culture, has its own version of Shinto, which is based on accumulated experience, historical memory, and, perhaps most crucially, the local environment. Shinto recognizes and celebrates human diversity, just as it recognizes and celebrates the diversity of nature. For beneath that diversity there is an underlying unity — the union of humanity, earth, and heaven."

"Lillian Randolph as Mammy-Two Shoes (uncredited)"

"William Hanna as Tom (uncredited)"

"Yung pambabatikos nga na tuwing may national event, inaakusahan kaming itinatago namin ang mga bata. Pero kapag ginagawa naman namin ito na walang national event, hindi kami kinikibo. Ibig sabihin ko, ang akin na lang pagtingin, makikinig ako kung totoong meron kaming maling ginawa aking wawastuhin. ‘Yung mga kritikong para maging nega lamang, pinapasa-Diyos ko na lang ‘yun.” (We are criticized every time there is a national event, we are being accused of hiding the street children. But when we do this even if there is no national event, we are not noticed. In my point of view, I would listen [to the criticisms] and if we really do have shortcomings, I would correct them. The critics who just spread negativity, I just leave [their fate] up to the Lord.)"

"Here's a call to all those who are feeling discouraged, don't be afraid, be strong."

"“Healing starts with a song,”"

"No, I don’t feel any pressure right now! Well, my family’s role for me is so important because there was the wa- they’re, they was the one who’s very (laughs). Oh I’m so sorry. Um, my family, my family. Oh my god. I’m… Ok, I’m so sorry. I, I told you that I’m so confident… Eto, um, wait… (laughs). Um, sorry guys because this was really my first pageant ever because I’m only 17 years old and (laughs) I, I did not expect that I came from, I came from one of the top 10. Hmmm, so… but I said that my family is the most important persons in my life. Thank you. (Her unforgettable answer in Binibining Pilipinas 2008)"

"A certain priest named Peter, from the kingdom of the Franks and the bishopric of Amiens, a hermit both in deed and name, led by the same ardor, arrived at Jerusalem. He was small in stature and his external appearance contemptible, but greater valor ruled in his slight frame. For he was sharp witted, his glance was bright and captivating, and he spoke with ease and eloquence. Having paid the tax which was exacted from all Christians who wished to enter, he went into the city and was entertained by a trusty man who was also a confessor of Christ. He diligently questioned his host, as he was a zealous man, and learned more fully from him not only the existing perils, but also the persecutions which their ancestors had suffered long before. And if in what he heard any details were lacking, he completed the account from the witness of his own eyes. For remaining in the city and visiting the churches he learned more fully the truth of what had been told to him by others.Hearing also that the Patriarch of the city was a devout and God-fearing man, he wished to confer with him and to learn more fully from him the truth concerning some matters. Accordingly he went to him, and having been presented by a trustworthy man, both he and the Patriarch mutually enjoyed their conferences.The name of the Patriarch was Simeon. As he learned from Peter's conversation that the latter was prudent, able and eloquent, and a man of great experience, he began to disclose to him more confidentially all the evils which the people of God had suffered while dwelling in Jerusalem.To whom Peter replied: "You may be assured, holy father, that if the Roman church and the princes of the West should learn from a zealous and a reliable witness the calamities which you suffer, there is not the slightest doubt that they would hasten to remedy the evil, both by words and deeds. Write them zealously both to the lord Pope and the Roman church and to the kings and princes of the West, and confirm your letter by the authority of your seal. I, truly, for the sake of the salvation of my soul, do not hesitate to undertake this task. And I am prepared under God's guidance to visit them all, to exhort them all, zealously to inform them of the greatness of your sufferings and to urge them to hasten to your relief.""

"Of a truth, Thou art great, O Lord our God, and to thy mercy there is no end! Of a truth, blessed Jesus, those who trust in Thee shall not be brought to confusion! How did this poor pilgrim, destitute of all resources and far from his native land, have so great confidence that he dared to undertake an enterprise so much beyond his strength and to hope to accomplish his vow, unless it was that he turned all his thoughts to Thee, his protector, and filled with charity, pitying the misfortunes of his brethren, loving his neighbor as himself, he was content to fulfill the law? Strength is a vain thing, but charity overcometh. What his brethren prescribed might appear difficult and even impossible, but the love of God and of his neighbor rendered it easy for him, for love is strong as death. Faith which worketh by love availeth with Thee, and the good deeds near Thee do not remain without fruit. Accordingly Thou didst not permit Thy servant long to remain in doubt. Thou didst manifest Thyself to him. Thou didst fortify, him by Thy revelation that he might not hesitate, and breathing into him Thy hidden spirit, Thou madest him arise with greater strength to accomplish the work of charity.Therefore, after performing the usual prayers, taking leave of the lord Patriarch and receiving his blessing, he went to the seacoast. There he found a vessel belonging to some merchants who were preparing to cross to Apulia. He went on board, and after a successful journey arrived at Bari. Thence he proceeded to Rome, and found the lord Pope Urban in the vicinity. He presented the letters of the Patriarch and of the Christians who dwelt at Jerusalem, and showed their misery and the abominations which the unclean races wrought in the holy places. Thus faithfully and prudently he performed the commission entrusted to him."

"A certain priest named Peter, from the kingdom of the Franks and the bishopric of Amiens, a hermit both in deed and name, I by the same ardor, arrived at Jerusalem. He was small in stature and his external appearance contemptible, but greater valor ruled in his slight frame. For be was sharp witted, his glance was bright and captivating, and be spoke with ease and eloquence. Having paid the tax which was exacted from all Christians who wished to enter, he went into the city and was entertained by a trusty man who was also a confessor of Christ. He diligently questioned his host, as he was a zealous man, and learned more fully from him not only the existing perils, but also the persecutions which their ancestors had suffered long before. And if in what he heard any details were lacking, he completed the account from the witness of his own eyes. For remaining in the city and visiting the churches he learned more fully the truth of what had been told to him by others.Hearing also that the Patriarch of the city was a devout and God-fearing man, he wished to confer with him and to learn more fully from him the truth concerning some matters. Accordingly he went to him, and having been presented by a trustworthy man, both be and the Patriarch mutually enjoyed their conferences.The name of the Patriarch was Simeon. As he learned from Peter's conversation that the latter was prudent, able and eloquent, and a man of great experience, be began to disclose to him more confidentially all the evils which the people of God had suffered while dwelling in Jerusalem.To whom Peter replied: "You may be assured, holy father, that if the Roman church and the princes of the West should learn from a zealous and a reliable witness the calamities which you suffer, there is not the slightest doubt that they would hasten to remedy the evil, both by words and deeds. Write them zealously both to the lord Pope and the Roman church and to the kings and princes of the West, and confirm your letter by the authority of your seal. I, truly, for the sake of the salvation of my soul, do not hesitate to undertake this task. And I am prepared under God's guidance to visit them all, to exhort them all, zealously to inform them of the greatness of your sufferings and to urge them to hasten to your relief."Of a truth, Thou art great, O Lord our God, and to thy mercy there is no end! Of a truth, blessed Jesus, those who trust in Thee shall not be brought to confusion! How did this poor pilgrim, destitute of all resources and far from his native land, have so great confidence that he dared to undertake an enterprise so much beyond his strength and to hope to accomplish his vow, unless it was that he turned all his thoughts to Thee, his protector, and filled with charity, pitying the misfortunes of his brethren, loving, his neighbor as himself, he was content to fulfill the law? Strength is a vain thing, but charity overcometh. What his brethren prescribed might appear difficult and even impossible, but the love of God and of his neighbor rendered it easy for him, for love is strong as death. Faith which worketh by love availeth with Thee, and the good deeds near Thee do not remain without fruit. Accordingly Thou didst not permit Thy servant long to remain in doubt. Thou didst manifest Thyself to him. Thou didst fortify, him by Thy revelation that he might not hesitate, and breathing into him Thy hidden spirit, Thou madest him arise with greater strength to accomplish the work of charity.Therefore, after performing the usual prayers, taking leave of the lord Patriarch and receiving his blessing, he went to the seacoast. There he found a vessel belonging to some merchants who were preparing to cross to Apulia. He went on board, and after a successful journey arrived at Bari. Thence he proceeded to Rome, and found the lord Pope Urban in the vicinity. He presented the letters of the Patriarch and of the Christians who dwelt at Jerusalem, and showed their misery and the abominations which the unclean races wrought in the holy places. Thus faithfully and prudently he performed the commission entrusted to him."

"Dylan teaches us that philosophical work is essentially work on our incompleteness, on our finitude, on the fact that we are conditioned by a whole host of things."

"(About the death of Margherita Hack) She was a great researcher, a great fighter for the secular concept of freedom of research, and a great woman. Margherita was not afraid to be an atheist in the name of scientific freedom. :*‘’2013/06/29/morta-margherita-hack-trieste-astrofisica-aveva-91-anni/641222/ Margherita Hack dies at 91: astrophysicist between research and civil rights‘’, ‘'Il Fatto Quotidiano’', June 29, 2013."

"The libertine is constantly seeking new intellectual experiences. And so, in this sense, lust is the passion for knowledge, for moving forward, for never stopping, for never being satisfied with a point of view that has been reached."

"The core of Catholic interventionism is not, in principle, too different from so-called Islamic fundamentalism (although I personally dislike this term). In both cases, our response must be the same: ‘'They shall not pass!’'"

"Recently, I saw a photograph of Queen Elizabeth and the Pope meeting. They were the image of two remnants. The monarchy within the church and the monarchy within the state."

"Darwin's ‘'Autobiography’' is not only a valuable testimony to the genesis of a concept and the personality of the man who produced it, but also a civic lesson in freedom."

"Geymonat believes that scientific progress can be summed up in the slogan: “challenge and create”: the best service we can render it is therefore to challenge it."

"Yes, we have a soul. But it is made up of many small robots."

"Against this fundamentalism, I believe we must return to the Enlightenment. [...] I particularly like what is called radical Enlightenment, that of Spinoza for example, that of Diderot, that of the Marquis de Sade. [...] How much violence... yes, he theorizes it, describes it in his novels, while some guardians of morality, such as various pedophile priests and those who have covered up for them and continue to do so, actually commit it."

"The foundation of ethics is the practice of ethics; there is no need to base it on anything else."

"Fundamentalism arises, precisely with this word, in the context of Christianity, particularly Protestant Christianity, especially American. [...] There is also Catholic fundamentalism."

"I believe that we can make sense of the world without necessarily bringing God into it."

"Any human behavior, even the most horrible in the light of certain values, is natural because it is permitted by the laws of nature."

"Methodological atheism is precisely a way of living as if God did not exist, or regardless of God, or regardless of those who claim to impose their values in the name of God."

"Too often we forget that the opposite of relativism is absolutism. (p. 15)"

"Once upon a time, the heavens were populated by Deities whom we now consider to be more or less naive human projections. But for centuries, indeed for millennia, they appeared more powerful than men, if not their very creators. There is a Latin word that aptly describes this superiority: ‘'superstitio’'. (p. 18)"

"It seems clear that the current debate on the alleged dictatorship of relativism is a philosophical debate on the meaning and scope of science, critical reflection, political tolerance, and moral choice. (p. 20)"

"Fallibility is not a theory, but an attitude, a way of life, a philosophical option that Peirce did not see as dominating the practice of research, but rather as lurking in the folds of science. Absolute knowledge, that is, knowledge free from the constraints of criticism, would, in his view, have precluded any renewal of inquiry. (pp. 28-29)"

"Criticism is not only corrosive—if it dissolves old bonds, it is because it creates new solidarity. (p. 73)"

"I think a lot of filmmakers think a story is the purpose of the film and that the characters and the actors really have just got to service the story and take it to where it's going. And that seems to me to be the complete opposite of what should be happening 'cause there should be no story. I mean, we spend our lives inventing stories but story actually doesn't exist, you know? We exist and our apprehension of a story is how we explain the, kind of, meanderings that we take, so... there is no such thing as the empirical story, it's just what happens to people."

"... for an oriental philologist who undertook the study of art history was not seen as fully respectable, and an art historian, on the other hand, who worked without knowledge of the different languages was seen ever afterwards as a dilettante by the powers that be. Thus the difficult research on the transitional areas between antiquity and medieval art, one characterized by numerous national and linguistic opposing forces, has been left to colleagues who are ready either, as specialists, to die of hunger, or as pariahs, to knock about between the well-established research areas. Under such conditions it was not at all possible to establish the necessary foundations, and to do so [based on] philological fundamentals."

"The discovery of Iran was only the first step toward a much greater surprise: I recognized that something stood behind Iran and its significance, something that linguistics has been occupied with for the last one hundred years without really getting anywhere: the Indo- German question."

"We console ourselves, for the most part, with the superiority of our cultivation, which we consider to be qualitatively ‘higher,’... One reveres the uniqueness of Greek Geist, but with closer contact with this Asian world one cannot help raising the suspicion that our feelings of superiority are built on the quicksand of ignorance."

"It is also important to bear in mind that this present struggle, tremendous and unique as it may seem, is not the first of its kind, but is really nothing other than the present phase of a contest which has been going on between East and West for thousands of years. Action on the part of one side has always immediately called forth a reaction on the part of the other, and one may rightly doubt whether the Occident has always supplied the action, and the Orient the response, as is now the case, or whether the initiative has not rather changed from one side to the other in the course of history."