It is not enough to belong to a religion. You also have to put it into practice. Religion is like medicine. You have to ingest it to combat the illness.
As 99 per cent of English authors and 100 per cent of American ones [authors] are just such imbeciles, managers and publishers make a practice of asking for every right the author possesses.
Krishnamacharya's personal practice was always with long deep breathing and mental focus. Observe the position of his head, the lower abdomen and his mental focus. He was always concentrated on the inner alignment through breath.
Though the principles of the banking trade may appear somewhat abstruse, the practice is capable of being reduced to strict rules. To depart upon any occasion from those rules, is consequence of some flattering speculation of extraordinary gain, is almost always extremely dangerous, and frequently fatal to the banking company which attempts it.
The ideal person is he who, in the midst of the greatest silence and solitude, finds the intensest activity, and in the midst of the intensest activity finds the silence and solitude of the desert.
In practice, some come to see easily, some with difficulty. But whatever the case, never mind. Difficult or easy, the Buddha said not to be heedless. Just that--don't be heedless. Why? Because life is not certain. Wherever we start to think that things are certain, uncertainty is lurking right there. Heedlessness is just holding things as certain. It is grasping at certainty where there is no certainty and looking for truth in things that are not true. Be careful! They are likely to bite you sometime in the future!
I never have, above my signature, announced anything that I did not prove first. That is the reason why no statement of mine was ever contradicted, and I do not think it will be, because whenever I publish something I go through it first by experiment, then from experiment I calculate, and when I have the theory and practice meet I announce the results.
If through practice of insight you develop a sense of ease, then time has no relevance. If you're miserable, time does matter. It's so unbearable, so enormous you want to get out of it as soon as possible.
For decades, free nations tolerated oppression in the Middle East for the sake of stability. In practice, this approach brought little stability and much oppression, so I have changed this policy.