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Only that knowledge is worth having which can be made use of for a living delight and put out into temperament, action, creation and being.

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Become and live the knowledge thou hast; then is thy knowledge the living God within thee. Evolution is not finished; reason is not the last word nor the reasoning animal the supreme figure of Nature. As man emerged out of the animal, so out of man the superman emerges. The power to observe law rigidly is the basis of freedom; therefore in most disciplines the soul has to endure and fulfil the law in its lower members before it can rise to the perfect freedom of its divine being.

Those disciplines which begin with freedom are only for the mighty ones who are naturally free or in former lives have founded their freedom.

Those who are deficient in the free, full and intelligent observation of a self-imposed law, must be placed in subjection to the will of others. This is one principal cause of the subjection of nations. After their disturbing egoism has been trampled under the feet of a master, they are given or, if they have force in them, attain a fresh chance of deserving liberty by liberty.

To observe the law we have imposed on ourselves rather than the law of others is what is meant by liberty in our unregenerate condition. Only in God and by the supremacy of the spirit can we enjoy a perfect freedom. The double law of sin and virtue is imposed on us because we have not that ideal life and knowledge within which guides the soul spontaneously and infallibly to its self-fulfilment. The law of sin and virtue ceases for us when the sun of God shines upon the soul in truth and love with its unveiled splendour.

Moses is replaced by Christ, the Shastra by the Veda. God within is leading us always aright even when we are in the bonds of the ignorance; but then, though the goal is sure, it is attained by circlings and deviations. The Cross is in Yoga the symbol of the soul and nature in their strong and perfect union, but because of our fall into the impurities of ignorance it has become the symbol of suffering and purification. Christ came into the world to purify, not to fulfil. He himself foreknew the failure of his mission and the necessity of his return with the sword of God into a world that had rejected him.

Mahomed's mission was necessary, else we might have ended by thinking, in the exaggeration of our efforts at self-purification, that earth was meant only for the monk and the city created as a vestibule for the desert. When all is said, Love and Force together can save the world eventually, but not Love only or Force only. Therefore Christ had to look forward to a second advent and Mahomed's religion, where it is not stagnant, looks forward through the Imams to a Mahdi. Law cannot save the world, therefore Moses' ordinances are dead for humanity and the Shastra of the Brahmins is corrupt and dying.

Law released into Freedom is the liberator. Not the Pandit, but the Yogin; not monasticism, but the inner renunciation of desire and ignorance and egoism. Even Vivekananda once in the stress of emotion admitted the fallacy that a personal God would be too immoral to be suffered and it would be the duty of all good men to resist Him.

But if an omnipotent supra-moral Will and Intelligence governs the world, it is surely impossible to resist Him; our resistance would only serve His ends and really be dictated by Him. Is it not better then, instead of condemning or denying, to study and understand Him? If we would understand God, we must renounce our egoistic and ignorant human standards or else ennoble and universalise them.

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Because a good man dies or fails and the evil live and triumph, is God therefore evil? I do not see the logic of the consequence. I must first be convinced that death and failure are evil; I sometimes think that when they come, they are our supreme momentary good. But we are the fools of our hearts and nerves and argue that what they do not like or desire, must of course be an evil! When I look back on my past life, I see that if I had not failed and suffered, I would have lost my life's supreme blessings; yet at the time of the suffering and failure, I was vexed with the sense of calamity.

Because we cannot see anything but the one fact under our noses, therefore we indulge in all these snifflings and clamours. Japan was a huge influence on me because, as a child, I would hear the oxcarts come and collect our sewage at night out of our house from the latrine and then take it off to the farms as fertilizer. And then the food would come back in oxcarts during the day.

In interview with Kerry A.


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I have come to the conclusion that mankind consume twice too much food. According to my computation, I have eaten and drunk, between my tenth and seventieth year, forty-four horse-wagon loads more than was good for me.

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I have from my childhood, in conformity with the precepts of a mother void of all imaginary fear, been in the constant habit of taking toads in my hand, and applying them to my nose and face as it may happen. My motive for doing this very frequently is to inculcate the opinion I have held, since I was told by my mother, that the toad is actually a harmless animal; and to whose manner of life man is certainly under some obligation as its food is chiefly those insects which devour his crops and annoy him in various ways.

In Averil M. I have never seen a food writer mention this, but all shrimp imported into the United States must first be washed in chlorine bleach to kill bugs. What this does for the taste, I do not know, but I think we should be told. Conjunction of the moon, Venus and Jupiter source. I know that I am mortal by nature, and ephemeral; but when I trace at my pleasure the windings to and fro of the heavenly bodies I no longer touch earth with my feet: I stand in the presence of Zeus himself and take my fill of ambrosia, food of the gods.

I think I may fairly make two postulata. First, That food is necessary to the existence of man. Secondly, That the passion between the sexes is necessary and will remain nearly in its present state. These two laws ever since we have had any knowledge of mankind, appear to have been fixed laws of our nature; and, as we have not hitherto seen any alteration in them, we have no right to conclude that they will ever cease to be what they are now, without an immediate act of power in that Being who first arranged the system of the universe; and for the advantage of his creatures, still executes, according to fixed laws, all its various operations.

If a patient is cold, if a patient is feverish, if a patient is faint, if he is sick after taking food, if he has a bed-sore, it is generally the fault not of the disease, but of the nursing. Every tree, every plant, every leaf, serves not only as an habitation, but as a world to some numerous race, till animal existence becomes so exceedingly refined, that the effluvia of a blade of grass would be food for thousands.

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If you're overfishing at the top of the food chain, and acidifying the ocean at the bottom, you're creating a squeeze that could conceivably collapse the whole system. In I indulged my temper by hurling invectives at Neo-Darwinians in the following terms. In all likelihood, it is the local conditions of society, which determine the form of the disease, and we can so far think of it as a fairly general result, that the simplest form is the more common, the more paltry and unbalanced the food, and the worse the dwellings are.

Virchow and B. English version by Webmaster with Google translate.


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In all works on Natural History, we constantly find details of the marvellous adaptation of animals to their food, their habits, and the localities in which they are found. But naturalists are now beginning to look beyond this, and to see that there must be some other principle regulating the infinitely varied forms of animal life. It must strike every one, that the numbers of birds and insects of different groups having scarcely any resemblance to each other, which yet feed on the same food and inhabit the same localities, cannot have been so differently constructed and adorned for that purpose alone.

In attempting to discover how much blood passes from the veins into the arteries I made dissections of living animals, opened up arteries in them, and carried out various other investigations. I also considered the symmetry and size of the ventricles of the heart and of the vessels which enter and leave them since Nature, who does nothing purposelessly, would not purposelessly have given these vessels such relatively large size. I also recalled the elegant and carefully contrived valves and fibres and other structural artistry of the heart; and many other points.

I considered rather often and with care all this evidence, and took correspondingly long trying to assess how much blood was transmitted and in how short a time. I also noted that the juice of the ingested food could not supply this amount without our having the veins, on the one hand, completely emptied and the arteries, on the other hand, brought to bursting through excessive inthrust of blood, unless the blood somehow flowed back again from the arteries into the veins and returned to the right ventricle of the heart.

In consequence, I began privately to consider that it had a movement, as it were, in a circle. Kenneth j.

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Franklin , Chapter 8, In India, rice is grown below sea level in Kuttanad in Kerala and at above 3, meters in Kashmir and Himachal Pradesh. The importance of rice as the mainstay of a sustainable food security system will grow during this century because of climate change.

No other cereal has the resilience of rice to grow under a wide range of growing conditions. Aggarwal et al. In man, then, let us take the amount that is extruded by the individual beats, and that cannot return into the heart because of the barrier set in its way by the valves, as half an ounce, or three drachms, or at least one drachm. In half an hour the heart makes over a thousand beats; indeed, in some individuals, and on occasion, two, three, or four thousand.

If you multiply the drachms per beat by the number of beats you will see that in half an hour either a thousand times three drachms or times two drachms, or five hundred ounces, or other such proportionate quantity of blood has been passed through the heart into the arteries, that is, in all cases blood in greater amount than can be found in the whole of the body. Similarly in the sheep or the dog.

Let us take it that one scruple passes in a single contraction of the heart; then in half an hour a thousand scruples, or three and a half pounds of blood, do so.