All Quotes

"I’m not longing anymore. I’m good. I’m perfect. Ngayon, ayoko na ng may kasama. (Now, I don't want companion)."

"Kailangan yung acceptance, Ayan! Mga influence ng mga movies na pinapanood natin, mari-realize natin na huwag ka na magwu-worry, okay naman pala sila. ( Acceptenace is needed, There! because of the influence of the movies we watched, we realized that we shouldn't worry anymore because it turns out that they are actually okay."

"You were connected to my whole being, and for the first time, I understood what it meant to live for someone and give everything you've got."

"To love someone from the moment you discovered she was growing inside of you. To feel such intense love at first sight that the exhilarating feeling inside was indescribable."

"It is through you that I realized there is still so much love in me to give, share, and want more little ones like you."

"There can be no poetry without spirit."

"Now when He got into a boat, His disciples followed Him. And suddenly a great tempest arose on the sea, so that the boat was covered with the waves. But He was asleep. Then His disciples came to Him and awoke Him, saying, “Lord, save us! We are perishing!” But He said to them, “Why are you fearful, O you of little faith?” Then He arose and rebuked the winds and the sea, and there was a great calm. So the men marveled, saying, “Who can this be, that even the winds and the sea obey Him?”"

"On the same day, when evening had come, He said to them, “Let us cross over to the other side.” Now when they had left the multitude, they took Him along in the boat as He was. And other little boats were also with Him. And a great windstorm arose, and the waves beat into the boat, so that it was already filling. 38 But He was in the stern, asleep on a pillow. And they awoke Him and said to Him, “Teacher, do You not care that we are perishing?” Then He arose and rebuked the wind, and said to the sea, “Peace, be still!” And the wind ceased and there was a great calm. But He said to them, “Why are you so fearful? How is it that you have no faith?” And they feared exceedingly, and said to one another, “Who can this be, that even the wind and the sea obey Him!”"

"Now it happened, on a certain day, that He got into a boat with His disciples. And He said to them, “Let us cross over to the other side of the lake.” And they launched out. But as they sailed He fell asleep. And a windstorm came down on the lake, and they were filling with water, and were in jeopardy. And they came to Him and awoke Him, saying, “Master, Master, we are perishing!” Then He arose and rebuked the wind and the raging of the water. And they ceased, and there was a calm. But He said to them, “Where is your faith?” And they were afraid, and marveled, saying to one another, “Who can this be? For He commands even the winds and water, and they obey Him!”"

"So Jesus came again to Cana of Galilee where He had made the water wine. And there was a certain nobleman whose son was sick at Capernaum. When he heard that Jesus had come out of Judea into Galilee, he went to Him and implored Him to come down and heal his son, for he was at the point of death. Then Jesus said to him, “Unless you people see signs and wonders, you will by no means believe.” The nobleman said to Him, “Sir, come down before my child dies!” Jesus said to him, “Go your way; your son lives.” So the man believed the word that Jesus spoke to him, and he went his way. And as he was now going down, his servants met him and told him, saying, “Your son lives!” Then he inquired of them the hour when he got better. And they said to him, “Yesterday at the seventh hour the fever left him.” So the father knew that it was at the same hour in which Jesus said to him, “Your son lives.” And he himself believed, and his whole household. This again is the second sign Jesus did when He had come out of Judea into Galilee."

"Più pensava Maria onde | fosser le nozze orrevoli e intere, | ch'a la sua bocca, ch'or per voi risponde."

"Non c'è festa senza vino, immaginatevi di finire le nozze di Cana bevendo tè."

"She plays really well inside her head. She has good technique, great technique. She has a grip that works well. Because even though she's short, she can still return a high ball. She's very confident right now. I don't think it's an exaggeration to say that. I think you'll see this more and more. Of course, taller players still have huge advantages. When you're not tall, you have to play even better and be faster. Justine Henin has already done it, and now Errani is in the final. It's incredible. It takes a lot of energy just to think that you can be competitive with players who are taller than you, and she's doing it."

""My mother and my brethren are they who hear the word of God and keep it" (see Lk. 11:27-28). The Teacher of morals, who sets Himself up as an example to others, and is in fact the preceptor, actually carries out His own precepets. Before enjoining on others that he who leaves not his father and mother is not worthy of the Son of God, He first in His own person subject Himself to this sentence. Not that He should thereby renounce the duty of filial piety toward His Mother-after all, it is His command: "He who honoreth not his father and mother shall he die the death" (Exod. 20:12; 21:15); rather is it because He realizes that He is bound more to the mysteries of His Father than to affection toward His Mother. But here there is no wrongful forsaking of parents. To the contrary, spiritual ties are taught to be more religious than such as are corporal...And let no suppose that there is here any offense against the filial piety that the Law prescribes. For if a man is to leave father and mother and "to cleave his wife, and they are to be two in one flesh," than surely this mystery is justly realized in Christ and the Church (see Eph. 5:31). He could not therefore prefer parents to His own [Mystical] Body. Here, then, the Mother is not denied-as certain heretics would artfully make out-for she is acknowledged even from the Cross. Rather, preference over ties of flesh is given to a type of relationship which is prescribed from above. Again, there is nothing repugnant in this interpretation. For He is showing under the figure of His relations that the Church which believes is preferred to the Jews, of whom is Christ according to the flesh."

"The Lord was engaged in the ministry of the word, in teaching the people, and in the office of preaching; His mother and brethren come and stand outside and ask to speak Him (see Mt. 12:46-50). At this point somone tells our Savior that they were outside and asking for Him. Now, to my mind, the one who brought the message did not do so casually and with sincerity; rather he was setting a trap for the Savior, to see whether He would prefer flesh and bllod to His spiritual ministry. For this reason the Lord refuses to go out-not meaning to disown His Mother. But to answer the plotter. He stretches forth His hand towards His disciples, and says: "Behold my mother..." These are My Mother, who give birth to Me daily in the hearts of believers. These are My brethren, who do the works of My Father. By this, however, He did not-as Marcion and Manichaeus assert-disown His Mother, so as to lend credence to the idea that He was born of a phantom; rather, He preferred His Apostles to His kindred that we too might prefer, where there is question of rival love, the spirit to the flesh."

"Unquestionably there is a mystery here and because of this, He appears not to acknowledge His Mother, from whom as the Bridgerrom He came forth, when He says to her, "Woman, what is to me and to thee? My hour is not yet come" (Jn. 2:4). What is the meaning of this? Did He come to the marriage in order to teach men to threat their mothers with contempt? Why, the man to whose marriage He had come was taking a wife with a view to having children. And surely he wished to be honored by the children that he would beget! Are we then to suppose that Jesus had come to the marriage in order to dishonor His Mother, when marriages are celebrated and wives are married with a view to having children, whom God commands to honor their parents? Unquestionably, brethren, there is some mystery here. And it is a matter of such importance that some have actually fallen into the error against which the Apostle has forewarned us to be on our guard. "I fear,", he said, "lest as the serpent] seduced Eve by his subtilty, so your minds should be corrupted and fall from the simplicity that is in Christ" (2 Cor. 11:3). These men set the gospel at naught and assert that Jesus was not born of the Virgin Mary. And to bolster their error, they would try to use this passage by way of support for their statement. "How could she be His Mother, to whom He said, 'Woman, what is to me and to thee?'""

"Ἔθνεά τοι πόντοιο πολυσπερέας τε φάλαγγας παντοίων νεπόδων, πλωτὸν γένος Ἀμφιτρίτης, ἐξερέω, γαίης ὕπατον κράτος, Ἀντωνῖνε· ὅσσα τε κυματόεσσαν ἔχει χύσιν, ᾗχί θ’ ἕκαστα ἐννέμεται, διερούς τε γάμους διεράς τε γενέθλας καὶ βίον ἰχθυόεντα καὶ ἔχθεα καὶ φιλότητας καὶ βουλάς, ἁλίης τε πολύτροπα δήνεα τέχνης κερδαλέης, ὅσα φῶτες ἐπ’ ἰχθύσι μητίσαντο ἀφράστοις· ἀΐδηλον ἐπιπλώουσι θάλασσαν τολμηρῇ κραδίῃ, κατὰ δ’ ἔδρακον οὐκ ἐπίοπτα βένθεα καὶ τέχνῃσιν ἁλὸς διὰ μέτρα δάσαντο δαιμόνιοι."

"I sing the Natives of the boundless Main, And tell what Kinds the wat'ry Depths contain. Thou, Mighty Prince, whom farthest Shores obey, Favour the Bard, and hear the humble Lay; While the Muse shows the liquid Worlds below, Where throng'd with busie Shoals the Waters flow; Their diff'ring Forms and Ways of Life relates; And sings their constant Loves, and constant Hates; What various Arts the finny Herds beguile, And each cold Secret of the Fishers Toil. Intrepid Souls! who pleasing Rest despise, To whirl in Eddies, and on Floods to rise; Who scorn the Safety of the calmer Shore, Drive thro' the working Foam, and ply the lab'ring Oar. Th' Abyss they fathom, search the doubtful Way, And through obscuring Depths pursue the Prey."

"The Hermit-Fish, unarm’d by Nature left, Helpless, and weak, grow strong by harmless Theft. Fearful they strowl, and look with panting Wish For the cast Crust of some new-cover’d Fish; Or such as empty lie, and deck the Shore, Whose first and rightful Owners are no more. They make glad Seizure of the vacant Room, And count the borrow’ d Shell their native Home; Screw their soft Limbs to fit the winding Case, And boldly herd with the Crustaceous Race. Careless they enter the first empty Cell; Oft find the plaited Wilk’s indented Shell; And oft the deep-dy’d Purple forc’d by Death To Stranger-Fish the painted Home bequeath. The Wilk’s etch’d Coat is most with Pleasure worn, Wide in Extent, and yet but lightly born. But when they growing more than fill the Place, And find themselves hard-pinch’d in scanty Space, Compell’d they quit the Roof they lov’d before, And busy search around the pebbly Shore, Till a commodious roomy Seat be found, Such as the larger Cockles living own’d. Oft cruel Wars contending Hermits wage, And long for the disputed Shell engage. The strongest will the doubtful Prize possess, Pow’r gives him Right, and All the Claim confess."

"Today we are in a world where religious confessions and philosophical tendencies are constantly born. When young people do not have a strong and serious support, they tend to listen to these promoters of happiness, and this constitutes a danger for them."

"Of Nature’s Chain how regular the Links! Matter by slow Gradations downward sinks; And intermediate Changes gently pass From lightsome Æther to the dullest Mass. Or climb by the same Steps from lumpish Clay To the bright Liquid, and the fine-spun Ray. Dissolving Earth in fluid Moisture glides, And Rocks transform’d flow down in silver Tides. Dilating Streams in vap’ry Columns rise, And sweating Seas will gild the distant Skies. Dispersing Clouds to nobler Forms aspire, Refine to Æther, or ferment to Fire. Things only differ as condense, or rare. Impurer Skies will thicken into Air; Air when too gross will falling Drops increase, And hang in lucid Pearls on weeping Trees. The glewy Substance, that no longer flows, Stagnates to Slime; and slimy Matter grows To earthly Mould; that hard’ning turns to Stone. So All is diff’rent, and yet All is One."

"Strange the Formation of the Eely Race, That know no Sex, yet love the close Embrace. Their folded Lengths they round each other twine, Twist am’rous Knots, and slimy Bodies joyn; Till the close Strife brings off a frothy Juice, The Seed that must the wriggling Kind produce. Regardless they their future Offspring leave, But porous Sands the spumy Drops receive. That genial Bed impregnates all the Heap, And little Eelets soon begin to creep. Half-Fish, Half-Slime they try their doubtful strength, And slowly trail along their wormy Length. What great Effects from slender Causes flow! Congers their Bulk to these Productions owe: The Forms which from the frothy Drop began, Stretch out immense, and eddy all the Main."

"The Lamprey, glowing with uncommon Fires, The Earth-bred Serpents purfled Curls admires. He no less kind makes amorous Returns, With equal Love the grateful Serpent burns. Fixt on the Joy he bounding shoots along, Erects his azure Crest, and darts his forky Tongue. Now his red Eye-balls glow with doubled Fires; Proudly he mounts upon his folded Spires, Displays his glossy Coat, and speckled Side, And meets in all his Charms the wat’ry Bride. But lest he cautless might his Consort harm, The gentle Lover will himself disarm, Spit out the venom’d Mass, and careful hide In cranny’d Rocks, far from the washing Tide; There leaves the Furies of his noxious Teeth, And putrid Bags, the pois’nous Fund of Death. His Mate he calls with softly hissing Sounds; She joyful hears, and from the Ocean bounds. Swift as the bearded Arrow’d Hast she flies, To own her Love, and meet the Serpent’s Joys. At her approach, no more the Lover bears Odious Delay, nor sounding Waters fears. Onward he moves on shining Volumes roll’d, The Foam all burning seems with wavy Gold. At length with equal Hast the Lovers meet, And strange Enjoyments slake their mutual Heat. She with wide-gaping Mouth the Spouse invites, Sucks in his Head, and feels unknown Delights. When full Fruition has asswag’d Desire, Well-pleas’d the Bride will to her Home retire. Tir’d with the Strife the Serpent hies to Land, And leaves his Prints on all the furrow’d Sand; With anxious Fear seeks the close private Cleft, Where he in Trust th’important Secret left. From the stain’d Rock he sucks the pois’nous Heaps, Feels his returning Strength, and hissing leaps; With brandish’d Tongue the distant Foe defies, And darts new Light’nings from his Blood-shot Eyes. But if some Swain mean while observing spies Where odious Spume, and venom’d Spittle lies, And while the Serpent wooes, from neighb’ring Seas The cleansing Waters to the Rock conveys; The Serpent comes, and finds his Treasure gone, Looks sorrowing round, and blames the faithless Stone; Disarm’d no more his wonted Pleasure takes, Curls in the Grass, or hisses in the Brakes. He creeps with Shame a tawdry speckled Worm, And prides no longer in his beauteous Form. On the same Rock with Head reclin’d he lies, And, where he lost his Arms, despairing dies."

"Then from the teeming Filth, and putrid Heap, Like Summer Grubs, the little Slime-Fish creep. Devour'd by All the passive Curse they own, Opprest by ev'ry Kind, but injure none. Harmless they live, nor murd'rous Hunger know, But to themselves their mutual Pleasures owe; Each other lick, and the close Kiss repeat; Thus loving thrive, and praise the luscious Treat. When they in Throngs a safe Retirement seek, Where pointed Rocks the rising Surges break, Or where calm Waters in their Bason sleep, While chalky Cliffs o’erlook the shaded Deep, The Seas all gilded o’er the Shoal betray, And shining Tracks inform their wand’ring Way. As when soft Snows, brought down by Western Gales, Silent descend and spread on all the Vales; Add to the Plains, and on the Mountains shine, While in chang’d Fields the starving Cattle pine; Nature bears all one Face, looks coldly bright, And mourns her lost Variety in White, Unlike themselves the Objects glare around, And with false Rays the dazzled Sight confound: So, where the Shoal appears, the changing Streams Lose their Sky-blew, and shine with silver Gleams."

"Far worse unhappy D[iape]r succeeds, He search’d for coral, but he gather’d weeds."

"(Before the final of the 2012 Roland Garros) I'll have to serve a lot of first serves and move her around as much as I can. It's still a tennis match, so I'll try to play it and enjoy myself. Could the wind interfere with her high ball toss? Then let's hope for a hurricane!"

"Women have more spirit of sacrifice. In Italy, there is no culture of running, of suffering. Men think they can win with their shirt collars turned up, without breaking a sweat, with aces on serve and classy shots. Kids take to the court thinking about a cool guy like Roger Federer, not Rafael Nadal, who, having fewer natural weapons, sweats and fights. They should understand that, before becoming like that, Federer also worked his butt off."

"I like nice guys. Someone like Balotelli, for example, I can't stand him. I didn't like him at the European Championships and I really don't like him, his personality, his arrogant attitude. I can't stand him."

"No one is unbeatable, but I'd like to see Serena play in men's tournaments: she'd win a $10,000 tournament. She has an intensity and ability to play on the court that even men don't have. I've heard a lot of talk about the difference between men and women, but Serena's strength has to be proven on the court. I train with guys who are ranked 400-500 in the world, and I can assure you that she hits much harder."

"(About Nick Kyrgios) He has a strong personality, which I've always liked. Watching him play is a show, he does crazy things. My character shouldn't like him, but I've always found him interesting. Lately, however, he's made some rather ugly and unfortunate comments [...]. He seemed too eccentric to me, and I don't like that side of him very much. I preferred him when he limited himself to his antics on the court."

"She hits all her shots perfectly. Sara Errani has a great selection of shots. She processes the game very well inside her head."

"Through the various activities of the seminary, self-confidence is promoted. It is time to recognize the contribution of women in African society and in the Church in Africa and their fundamental role in education and transmission of culture and spirituality in communities and families."

"In writing about physics, as distinct from mathematics or astronomy, in early Indian traditions, one is immediately struck by the apparent paucity of material—the available commentaries in English suggest that there is little beyond the Purusa Sukta, the pancabhutis and atomism."

"It seems part of human nature that if one desires something strongly one pretends that it is true. If the pretence is carried out long enough, it becomes difficult to distinguish between pretence and reality."

"It is a common error to confound quasi-cyclic time with eternal recurrence. It was not generally believed that these cosmic cycles were exact or eternal. The whole possibility of deliverance – moksa, nirvāna – was premised on the idea that these cycles were neither exact nor eternal. (However, the category of cyclic time encourages such an error by suggesting that various types of cyclic time are the same.) In India, this was the traditional view of time and life after death held from before the time of the Buddha. The Lokāyata denied the belief in life after death as a fraud. An interesting feature of this denial is how Pāyāsi sought to establish the non-existence of the soul by performing some 37 experiments with dying men, and condemned felons. It is unlikely that such experiments were ever performed anywhere else."

"Moving to pragmatic and people-oriented standards rather than the Westerm-oriented standards of the elite will hopefully also restore the idea of science as relating to our immediate surroundings, both social and natural."

"The trigonometric values published by Clavius ... provide further circumstantial evidence that the Jesuits had obtained the latest Indian texts on mathematics and astronomy.’"

"the term “sine” derives from sinus meaning fold, from the Arabic jaib, meaning fold for a pocket. This was written as “jb” omitting the vowels, but was intended to be read as jı̄bā, from the Indian term jı̄vā corresponding to the earlier Sanskrit jyā used for the chord. Possibly, the name “Euclid” was inspired by a similar translation error made at Toledo regarding the term uclides which has been rendered by some Arabic authors as ucli (key) + des (direction, space). So, uclides, meaning “the key to geometry”, was possibly misinterpreted as a Greek name Euclides."

"The rope (or string) is flexible in more ways than one and can be used to do everything that can be done with a compass-box. It can further be used to measure the length of a curved line, impossible with the instruments in a compass- box. This is helpful for the measurement of angles, and the subsequent transition to trigonometry and calculus."

"The Elements not only acquired a theologically-correct origin, it also acquired a theologically-correct interpretation. Plato and Neoplatonists had linked geometry and mathematics to the soul. The revised interpretation rejected this linkage as heretical. Mathematics was reinterpreted as “a universal means of compelling argument”."

"We have seen a number of difficulties raised by sceptics about the belief in life after death; these difficulties evaporate in the context of cosmic recurrence."

"No Western historian, to my knowledge, has commented on the curious fact that the theory of planetary motion in the West developed without the availability of appropriate planetary data. To begin with, every purported observation in “Ptolemy’s” Almagest is fabricated, and obtained by back-calculation. There is not a single known exception to this."

"The history of astronomy and physics in texts should be fundamentally revised. It should be pointed out, for example, that a scientific evaluation of the evidence indicates that Claudius Ptolemy did not exist (this would also teach students a lesson on how and why to do physics practicals in a more genuine way). It should also point out that Copernicus was no revolutionary, that Newton was a deeply religious person, and that Einstein might have played legalistic tricks which a patent clerk is expected to know. There are many other aspects of history and physics nomenclature which need to be revised (in texts)."

"To recapitulate, in mathematics, the East-West civilizational clash may be represented by the question of pramâna vs proof: is pramâna (validation), which involves pratyaksa (the empirically manifest), not valid proof? The pratyaksa or the empirically manifest is the one pramâna that is accepted by all major Indian schools of thought, and this is incorporated into the Indian way of doing mathematics, while the same pratyaksa, since it concerns the empirical, is regarded as contingent, and is entirely rejected in Western mathematics. Does mathematics relate to calculation, or is it primarily concerned with proving theorems? Does the Western idea of mathematical proof capture the notions of ‘certainty’ or ‘necessity’ in some sense? Should mathematics-as-calculation be taught primarily for its practical value, or should mathematics-as-proof be taught as a spiritual exercise?"

"If one excludes the philosophy of science from the ambit of a study of its history, then one is obliged to do history with the default philosophy of science. In our case this means that one must then accept the present-day Western philosophy of mathematics, not only as a privileged philosophy, but as the only possible philosophy of mathematics."

"The second consequence follows from the first: for if the Indian infinite series were established using a method of calculation and demonstration that does not constitute a formal mathematical proof, valid according to the present-day belief in the potency of formalism, then the Indian infinite series may forever have to be consigned to the status of "proto- calculus", or at best "pre-calculus", for that is how Western historians of science would surely like to classify them, if at all they are compelled to link these Indian infinite series to the infinitesimal calculus in Europe. After all, Indian infinite series were very similar to, if not identical with, the series used by Cavalieri, Fermat, Pascal, Barrow, Gregory, and Wallis, and these efforts are already classified as “pre-calculus” by Western historians of science. While such a strategy of classification and labelling may suit the political interests and the morbid narcissism of the West, it works against the grain of history regarded as an attempt to reconstruct the past."

"This book, since it presents a new account of Indian history, inevitably involves a critique of Western history. However, some Western scholars, recognizing the intrinsic weakness of that history, tend to respond to any critique of Western history not by examining the evidence (which would expose it) but by launching personal attacks on the critic with labels—in this case, the label "Hindu nationalist" seems to commonly arise to the tongues of shallow scholars. Now I completely fail to see why the only choice one has is between different kinds of hate politics— why the rejection of Western racist history necessarily implies the acceptance of some other kind of hate politics. ... It is easy to find many people who oppose one kind of hate politics while being "soft" on another set: however, as stated above, I fail to see why one's choice should be restricted to different brands of hate politics. I am not in any such camp, my stated system of ethics does not admit hate politics of any kind, and I oppose all attempts to mix religion with politics... Suppose “Hindu nationalists” were to seize power, strangle dissent by passing laws to kill dissenters, in painful ways, and then continuously expand their power through multiple genocide for the next 1700 years. What sort of history would emerge? We do not need to imagine very hard, for we have a concrete model before us, in the sort of Western history that has been written since Eusebius! Because of the long history of brutal suppression of dissent in the West, various fantasies, contrary to the barest common sense, have been allowed to pile up, and these continue today to masquerade as the scholarly truth."

"Only when it started emerging from the Dark Age did Europe first come to know of the Elements—through 12th c. translations from Arabic into Latin by Adelard of Bath and Gerard of Cremona—after the capture of the Toledo library, and the setting up there of a translation factory. However, at this time of the Crusades, there was a strong sense of shame in learning from the Islamic enemy. Also at the time of the Inquisition, the fears that Toledo was a Trojan horse that would spread heresy could not be lightly discounted. The shame was contained by the strategy of "Hellenization"—all the world knowledge, up to the 11th c. CE found in the Arabic books (including, for example, Indian knowledge) was indiscriminately assigned an early Greek origin, with the Arabs assigned the role of mere transmitters (and the Indians nowhere in the picture). The fear of heresy was contained by the strategy of Christianization of this incoming knowledge, by reinterpreting it to bring it in line with the requirements of Christian theology."

"From the historiographic angle, the confounding of Euclid of Megara with Euclid the supposed author of the Elements is interesting. While the occurrence of such a mistake is understandable, its persistence for five centuries is not. The persistence of this error for centuries shows that that stories about "Euclid" were propagated, by historians in Europe, exactly in the uncritical manner of myth."

"Of course, it is well known from the philosophy of science that any evidence whatsoever can be made consistent with any theory whatsoever by introducing enough auxiliary hypotheses."