Faculty Development Quotes

Nothing whets the intelligence more than a passionate suspicion, nothing develops all the faculties of an immature mind more than a trail running away into the dark.

An educated man is not, necessarily, one who has an abundance of general or specialized knowledge. An educated man is one who has so developed the faculties of his mind that he may acquire anything he wants, or its equivalent, without violating the rights of others.

The faculty to think objectively is reason; the emotional attitude behind reason is that of humility. To be objective, to use one's reason, is possible only if one has achieved an attitude of humility, if one has emerged from the dreams of omniscience and omnipotence which one has as a child. Love, being dependent on the relative absence of narcissism, requires the developement of humility, objectivity and reason. I must try to see the difference between my picture of a person and his behavior, as it is narcissistically distorted, and the person's reality as it exists regardless of my interests, needs and fears.

The gift of the Holy Ghost...quickens all the intellectual faculties, increases, enlarges, expands, and purifies all the natural passions and affections, and adapts them, by the gift of wisdom, to their lawful use. It inspires, develops, cultivates, and matures all the fine-toned sympathies, joys, tastes, kindred feelings, and affections of our nature. It inspires virtue, kindness, goodness, tenderness, gentleness, and charity. It develops beauty of person, form, and features. It tends to health, vigor, animation, and social feeling. It invigorates all the faculties of the physical and intellectual man. It strengthens and gives tone to the nerves. In short, it is, as it were, marrow to the bone, joy to the heart, light to the eyes, music to the ears, and life to the whole being.

Though I have always made it my practice to be pleasant to everybody, I have not once actually experienced friendship. I have only the most painful recollections of my various acquaintances with the exception of such companions in pleasure as Horiki. I have frantically played the clown in order to disentangle myself from these painful relationships, only to wear myself out as a result. Even now it comes as a shock if by chance I notice in the street a face resembling someone I know however slightly, and I am at once seized by a shivering violent enough to make me dizzy. I know that I am liked by other people, but I seem to be deficient in the faculty to love others. (I should add that I have very strong doubts as to whether even human beings really possess this faculty.) It was hardly to be expected that someone like myself could ever develop any close friends—besides, I lacked even the ability to pay visits. The front door of another person’s house terrified me more than the gate of Inferno in the Divine Comedy, and I am not exaggerating when I say that I really felt I could detect within the door the presence of a horrible dragon-like monster writhing there with a dank, raw smell.

A thinking man, therefore, can never be cheerful. The overly developed faculty of thinking comes at a price―happiness. So, try not to overthink. Try not to use your mind unduly. Especially when it’s not needed. And when using it won’t serve any purpose.

How are you coming with your home library? Do you need some good ammunition on why it's so important to read? The last time I checked the statistics...I think they indicated that only four percent of the adults in this country have bought a book within the past year. That's dangerous. It's extremely important that we keep ourselves in the top five or six percent. In one of the Monthly Letters from the Royal Bank of Canada it was pointed out that reading good books is not something to be indulged in as a luxury. It is a necessity for anyone who intends to give his life and work a touch of quality. The most real wealth is not what we put into our piggy banks but what we develop in our heads. Books instruct us without anger, threats and harsh discipline. They do not sneer at our ignorance or grumble at our mistakes. They ask only that we spend some time in the company of greatness so that we may absorb some of its attributes. You do not read a book for the book's sake, but for your own. You may read because in your high-pressure life, studded with problems and emergencies, you need periods of relief and yet recognize that peace of mind does not mean numbness of mind. You may read because you never had an opportunity to go to college, and books give you a chance to get something you missed. You may read because your job is routine, and books give you a feeling of depth in life. You may read because you did go to college. You may read because you see social, economic and philosophical problems which need solution, and you believe that the best thinking of all past ages may be useful in your age, too. You may read because you are tired of the shallowness of contemporary life, bored by the current conversational commonplaces, and wearied of shop talk and gossip about people. Whatever your dominant personal reason, you will find that reading gives knowledge, creative power, satisfaction and relaxation. It cultivates your mind by calling its faculties into exercise. Books are a source of pleasure - the purest and the most lasting. They enhance your sensation of the interestingness of life. Reading them is not a violent pleasure like the gross enjoyment of an uncultivated mind, but a subtle delight. Reading dispels prejudices which hem our minds within narrow spaces. One of the things that will surprise you as you read good books from all over the world and from all times of man is that human nature is much the same today as it has been ever since writing began to tell us about it. Some people act as if it were demeaning to their manhood to wish to be well-read but you can no more be a healthy person mentally without reading substantial books than you can be a vigorous person physically without eating solid food. Books should be chosen, not for their freedom from evil, but for their possession of good. Dr. Johnson said: "Whilst you stand deliberating which book your son shall read first, another boy has read both.

I promise to question everything my leaders tell me. I promise to use my critical faculties. I promise to develop my independence of thought. I promise to educate myself so I can make my own judgements.

Paganism is that view of life which finds the highest goal of human existence in the healthy and harmonious and joyous development of existing human faculties. Very different is the Christian ideal. Paganism is optimistic with regard to unaided human nature, whereas Christianity is the religion of the broken heart.

Rex has never been unkind to me intentionally. It's just that he isn't a real person at all; he's just a few faculties of a man highly developed; the rest simply isn't there.

Every faculty that naturally belongs to the human mind is latent in every mind, and it can be awakened and developed, provided the proper laws are faithfully applied.

Life Is a Gift from God. We hold from God the gift which includes all others. This gift is life -- physical, intellectual, and moral life. But life cannot maintain itself alone. The Creator of life has entrusted us with the responsibility of preserving, developing, and perfecting it. In order that we may accomplish this, He has provided us with a collection of marvelous faculties. And He has put us in the midst of a variety of natural resources. By the application of our faculties to these natural resources we convert them into products, and use them. This process is necessary in order that life may run its appointed course. Life, faculties, production--in other words, individuality, liberty, property -- this is man. And in spite of the cunning of artful political leaders, these three gifts from God precede all human legislation, and are superior to it. Life, liberty, and property do not exist because men have made laws. On the contrary, it was the fact that life, liberty, and property existed beforehand that caused men to make laws in the first place.

I am a scientist who studies the human mind, including the sexual differences in mental faculties, and I am telling you, ten female thinkers can teach humanity lessons equivalent to the teachings of a hundred male thinkers of history.

There is some of the same fitness in a man's building his own house that there is in a bird's building its own nest. Who knows but if men constructed their dwellings with their own hands, and provided food for themselves and families simply and honestly enough, the poetic faculty would be universally developed, as birds universally sing when they are so engaged? But alas! we do like cowbirds and cuckoos, which lay their eggs in nests which other birds have built, and cheer no traveller with their chattering and unmusical notes. Shall we forever resign the pleasure of construction to the carpenter?

What I want to say is, you are unhappy because you think too much. I strongly believe that someone who is truly mature can never be happy. It takes a lot of effort to turn into a pessimist. Lots of books, and of course, a lot of contemplation. A thinking man, therefore, can never be cheerful. The overly developed faculty of thinking comes at a price―happiness. So, try not to overthink. Try not to use your mind unduly. Especially when it’s not needed. And when using it won’t serve any purpose.

Those who make their living flirting with catastrophe develop a faculty of pessimistic imagination, of anticipating the worst, that is often all but indistinguishable from clairvoyance.

A person may be a moron or an imbecile if he is lacking in judgment; but with good judgment he can never be either. Indeed the rest of the intellectual faculties seem of little importance in comparison with judgment.

The Web has a very different effect. It places more pressure on our working memory, not only diverting resources from our higher reasoning faculties but obstructing the consolidation of long-term memories and the development of schemas.

Hold childhood in reverence, and do not be in any hurry to judge it for good or ill. Leave exceptional cases to show themselves, let their qualities be tested and confirmed, before special methods are adopted. Give nature time to work before you take over her business, lest you interfere with her dealings. You assert that you know the value of time and are afraid to waste it. You fail to perceive that it is a greater waste of time to use it ill than to do nothing, and that a child ill taught is further from virtue than a child who has learnt nothing at all. You are afraid to see him spending his early years doing nothing. What! is it nothing to be happy, nothing to run and jump all day? He will never be so busy again all his life long. Plato, in his Republic, which is considered so stern, teaches the children only through festivals, games, songs, and amusements. It seems as if he had accomplished his purpose when he had taught them to be happy; and Seneca, speaking of the Roman lads in olden days, says, "They were always on their feet, they were never taught anything which kept them sitting." Were they any the worse for it in manhood? Do not be afraid, therefore, of this so-called idleness. What would you think of a man who refused to sleep lest he should waste part of his life? You would say, "He is mad; he is not enjoying his life, he is robbing himself of part of it; to avoid sleep he is hastening his death." Remember that these two cases are alike, and that childhood is the sleep of reason. The apparent ease with which children learn is their ruin. You fail to see that this very facility proves that they are not learning. Their shining, polished brain reflects, as in a mirror, the things you show them, but nothing sinks in. The child remembers the words and the ideas are reflected back; his hearers understand them, but to him they are meaningless. Although memory and reason are wholly different faculties, the one does not really develop apart from the other. Before the age of reason the child receives images, not ideas; and there is this difference between them: images are merely the pictures of external objects, while ideas are notions about those objects determined by their relations.

Imagination is a faculty of the mind which can be cultivated, developed, extended and broadened by use.

In The Descent of Man he gave some powerful pages to illustrate its proper, wide sense. He pointed out how, in numberless animal societies, the struggle between separate individuals for the means of existence disappears, how struggle is replaced by co-operation, and how that substitution results in the development of intellectual and moral faculties which secure to the species the best conditions for survival.

The peril of every fine faculty is the delight of playing with it for pride. Talent is commonly developed at the expense of character, and the greater it grows, the more is the mischief. Talent is mistaken for genius, a dogma or system for truth, ambition for greatness, ingenuity for poetry, sensuality for art.

Empathy, evidently, existed only within the human community, whereas intelligence to some degree could be found throughout every phylum and order including the arachnida. For one thing, the empathic faculty probably required an unimpaired group instinct; a solitary organism, such as a spider, would have no use for it; in fact it would tend to abort a spider’s ability to survive. It would make him conscious of the desire to live on the part of his prey. Hence all predators, even highly developed mammals such as cats, would starve.

Instead of developing the child's own faculties of discernment, and teaching it to judge and think for itself, the teacher uses all his energies to stuff its head full of the ready-made thoughts of other people. The mistaken views of life, which spring from a false application of general ideas, have afterwards to be corrected by long years of experience; and it is seldom that they are wholly corrected.

I felt convinced that however it might have been in former times, in the present stage of the world, no man's faculties could be developed, no man's moral principle be enlarged and liberal, without an extensive acquaintance with books.

To leave a man's ego bigger, retweet him. To leave his faculty of reasoning better, challenge his tweet.

The great leaders of business, industry, finance, and the great artists, musicians, poets, and writers became great, because they developed the faculty of creative imagination.

The principle of equality sums up the teachings of moralists. But it also contains something more. This something more is respect for the individual. By proclaiming our morality of equality, or anarchism, we refuse to assume a right which moralists have always taken upon themselves to claim, that of mutilating the individual in the name of some ideal. We do not recognize this right at all, for ourselves or anyone else. We recognize the full and complete liberty of the individual; we desire for him plentitude of existence, the free development of all his faculties. We wish to impose nothing upon him; thus returning to the principle which Fourier placed in opposition to religious morality when he said: "Leave men absolutely free. Do not mutilate them as religions have done enough and to spare. Do not fear even their passions. In a free society these are not dangerous.

cultivation of the hard skills, while failing to develop the moral and emotional faculties down below. Children are coached on how to jump through a thousand scholastic hoops. Yet by far the most important decisions they will make are about whom to marry and whom to befriend, what to love and what to despise, and how to control impulses. On these matters, they are almost entirely on their own. We are good at talking about material incentives, but bad about talking about emotions and intuitions. We are good at teaching technical skills, but when it comes to the most important things, like character, we have almost nothing to say.

The teaching begins by calling upon us to develop a faculty called yoniso manasikāra, careful attention. The Buddha asks us to stop drifting thoughtlessly through our lives and instead to pay careful attention to simple truths that are everywhere available to us, clamoring for the sustained consideration they deserve

The Unknown is not the Unknowable; it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existant and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally all possible knowledge is knowledge within the power of humanity. And since in man there is the inalienable impulse of Nature towards self-realisation, no struggle of the intellect to limit the action of our capacities within a determined area can for ever prevail.

The vain arrogance of the literati and the Bohemian artists dismisses the activities of the businessmen as unintellectual money-making. The truth is that the entrepreneurs and promoters display more intellectual faculties and intuition than the average writer and painter. The inferiority of many self-styled intellectuals manifests itself precisely in the fact that they fail to recognize what capacity and reasoning power are required to develop and to operate successfully a business enterprise.

Contrary to what the bourgeois and liberal polemics claim, the warrior idea may not be reduced to materialism, nor is it synonymous with the exaltation of the brutal use of strength and destructive violence. Rather, the calm, conscious, and planned development of the inner being and a code of ethics; love of distance; hierarchy; order; the faculty of subordinating the emotional and individualistic element of one’s self to higher goals and principles, especially in the name of honor and duty – these are the elements of the warrior idea, and they act as the foundations of a specific “style” that has largely been lost.

The man who accepts Western values absolutely, finds his creative faculties becoming so warped and stunted that he is almost completely dependent on external satisfactions; and the moment he becomes frustrated in his search for these, he begins to develop neurotic symptoms, to feel that life is not worth living, and, in chronic cases, to take his own life.

No intelligent radical can fail to realize the need of the rational education of the young. The rearing of the child must become a process of liberation by methods which shall not impose ready-made ideas, but which should aid the child's natural self-unfoldment. The purpose of such an education is not to force the child's adaptation to accepted concepts. but to give free play to his [and her] originality, initiative, and individuality. Only by freeing education from compulsion and restraint can we create the environment for the manifestation of the spontaneous interest and inner incentives on the part of the child. Only thus can we supply rational conditions favorable to the development of the child's natural tendencies and his latent emotional and mental faculties. Such methods of education, essentially aiding the child's imitative quality and ardor for knowledge, will develop a generation of healthy intellectual independence. It will produce men and women capable, in the words of Francisco Ferrer, “of evolving without stopping, of destroying and renewing their environment without cessation; of renewing themselves also; always ready to accept what is best, happy in the triumph of new ideas, aspiring to live multiple lives in one life.

I am less desirous to explain phenomena than to establish their existence.

Memory is the faculty of absolution. Men developed memories to ease their disquiet over things they did as men. The deep past is the only innocence and therefore necessary to retain.

Of course," agreed Basil, "if you read it carelessly, and act on it rashly, with the blind faith of a fanatic; it might very well lead to trouble. But nature is full of devices for eliminating anything that cannot master its environment. The words 'to worship me' are all-important. The only excuse for using a drug of any sort, whether it's quinine or Epsom-salt, is to assist nature to overcome some obstacle to her proper functions. The danger of the so-called habit-forming drugs is that they fool you into trying to dodge the toil essential to spiritual and intellectual development. But they are not simply man-traps. There is nothing in nature which cannot be used for our benefit, and it is up to us to use it wisely. Now, in the work you have been doing in the last week, heroin might have helped you to concentrate your mind, and cocaine to overcome the effects of fatigue. And the reason you did not use them was that a burnt child dreads fire. We had the same trouble with teaching Hermes and Dionysus to swim. They found themselves in danger of being drowned and thought the best way was to avoid going near the water. But that didn't help them to use their natural faculties to the best advantage, so I made them confront the sea again and again, until they decided that the best way to avoid drowning was to learn how to deal with oceans in every detail. It sounds pretty obvious when you put it like that, yet while every one agrees with me about the swimming, I am howled down on all sides when I apply the same principles to the use of drugs.

Education, human education, is the leading out and lifting up of the soul into the ripe, full enjoyment of all its powes potential. To educate men and women is to put them in full command of themselves, to completely possess them of their faculties, which are only half possessed until they are educated. Education imparts nothing but discipline and development. It does not increase the number of man's original talents; it adds nothing to the sum of his inherent capabilities; but it improves those talents, it develops and strengthens those capabilities, brightening what is dull, making the crude fine, the clumsy skillful, the small great, and the great still greater. Education supplements creation, and moves next to it in the order of infinite progression.

Those who make their living flirting with catastrophe develop a faculty of pessimistic imagination, of anticipating the worst, that is often all but indistinguishable from clairvoyance. Kornblum

... From want of foresight men make changes which relishing well at first do not betray their hidden venom, as I have already observed respecting hectic fever. Nevertheless, the ruler is not truly wise who cannot discern evils before they develop themselves, and this is a faculty given to few.

I joyfully hasten to meet death. If it come before I have had opportunity to develop all my artistic faculties, it will come, my hard fate notwithstanding, too soon, and I should probably wish it later - yet even then I shall be happy, for will it not deliver me from a state of endless suffering?

These two thoughts are, first, that behind the visible world there is another, the world invisible, which is hidden from the senses and also from thought that is fettered by these senses; and secondly, that it is possible for man to penetrate into that unseen world by developing certain faculties dormant within him.

I am firmly convinced that I can show anyone how to become a millionaire simply by shifting their paradigm and if you're going to shift your paradigm you're going to have to learn how to use your higher faculties.

I've come to read and hear many unlikely things about the times when people lived in freedom, i.e., the unorganized savage state. But the most unlikely thing, it seems to me, is this: how could the olden day governmental power - primitive though it was - have allowed people to live without anything like our Table, without the scheduled walks, without the precise regulation of mealtimes, getting up and going to bed whenever it occurred to them? Various historians even say that, apparently, in those times, light burned in the streets all night long, and all night long, people rode and walked the streets. This I just cannot comprehend in any way. Their faculties of reason may not have been developed, but they must have understood more broadly that living like that amounted to mass murder - literally - only it was committed slowly, day after day. The State (humaneness) forbade killing to death any one person but didn't forbid the half-killing of millions. To kill a man, that is, to decrease the sum of a human life span by fifty years - this was criminal. But decreasing the sum of many humans' lives by fifty million years - this was not criminal. Isn't that funny?

The only true development in American recreational resources is the development of the perceptive faculty in Americans. All of the other acts we grace by that name are, at best, attempts to retard or mask the process of dilution.

The essential characteristic of the fourth period is that, by the exclusion of the soul from direct communion with the psycho-spiritual world, the human faculties of intelligence and feeling were thereby strengthened and invigorated. The souls whose powers of intelligence and feeling had at that time developed to a great extent as the result of former incarnations, carried over with them the fruits of this development into their incarnations during the fifth period.

Clairvoyance is the faculty which is awakened when this quality is developed and disciplined, not the clairvoyance of the mediumistic seance rooms, but the true clairvoyance or clear seeing of the mystic. That is, this aspect of the mind has the capacity to interpret that which is seen. Discernment or the capacity to diagnose is the quality of James the son of Alphaeus.

The Buddhist point of view takes the function of work to be at least threefold: to give a man a chance to utilise and develop his faculties; to enable him to overcome his egocentredness by joining with other people in a common task; and to bring forth the goods and services needed for a becoming existence. Again,

they were not a mere mirroring of the activities of other schools; instead, they reflected the faculty’s commitment to student development in a variety of areas.

My mother was a royal virgin," Peterson said, "and my father a shower of gold. My childhood was pastoral and energetic and rich in experiences which developed my character. As a young man I was noble in reason, infinite in faculty, in form express and admirable, and in apprehension..." Peterson went on and on and although he was, in a sense, lying, in a sense he was not.

Hail, Columbia! Home of the six inch cockroach and the stadium-sized lecture hall. A reservation for rich white people guarded by poor brown people in a sea of urban decay. Where nobody on the faculty has ever spent ten minutes in the freshman dorm, but everybody talks about humanism and compassion. They teach you that military people are scum, trash, the lowest of the low -- and then they assign Homer's ILIAD just to develop your sense of irony. Where else can you see three suicides a month dismissed as "slightly above average, but better than Smith or Brown?

It is worth while to point out the differing characters of a system and a method, because parents let themselves be run away with often enough by some plausible ‘system,’ the object of which is to produce development in one direction—of the muscles, of the memory, of the reasoning faculty—were a complete all-round education. This easy satisfaction arises from the sluggishness of human nature, to which any definite scheme is more agreeable than the constant watchfulness, the unforeseen action, called for when the whole of a child’s existence is to be used as the means of his education.

The strongest reason for giving woman all the opportunities for higher education, for the full development of her faculties, her forces of mind and body; for giving her the most enlarged freedom of thought and action; a complete emancipation from all forms of bondage, of custom, dependence, superstition; from all the crippling influences of fear—is the solitude and personal responsibility of her own individual life.

Those who won our independence believed that the final end of the state was to make men free to develop their faculties; and that in its government the deliberative forces should prevail over the arbitrary. They valued liberty both as an end and as a means. They believed liberty to be the secret of happiness and courage to be the secret of liberty. They believed that freedom to think as you will and to speak as you think are means indispensable to the discovery and spread of political truth; that without free speech and assembly discussion would be futile; that with them, discussion affords ordinarily adequate protection against the dissemination of noxious doctrine; that the greatest menace to freedom is an inert people; that public discussion is a political duty; and that this should be a fundamental principle of the American government.

He had wondered, as had most people at one time or another, precisely why an android bounced helplessly about when confronted by an empathy-measuring test. Empathy, evidently, existed only within the human community, whereas intelligence to some degree could be found throughout every phylum and order including the arachnida. For one thing, the empathic faculty probably required an unimpaired group instinct; a solitary organism, such as a spider, would have no use for it; in fact it would tend to abort a spider’s ability to survive. It would make him conscious of the desire to live on the part of his prey. Hence all predators, even highly developed mammals such as cats, would starve. Empathy, he once had decided, must be limited to herbivores or anyhow omnivores who could depart from a meat diet. Because, ultimately, the empathic gift blurred the boundaries between hunter and victim, between the successful and the defeated. As in the fusion with Mercer, everyone ascended together or, when the cycle had come to an end, fell together into the trough of the tomb world. Oddly, it resembled a sort of biological insurance, but double-edged. As long as some creature experienced joy, then the condition for all other creatures included a fragment of joy. However, if any living being suffered, then for all the rest the shadow could not be entirely cast off. A herd animal such as man would acquire a higher survival factor through this; an owl or a cobra would be destroyed. Evidently the humanoid robot constituted a solitary predator.

From the vantage point of the colonized, a position from which I write, and choose to privilege, the term ‘research’ is inextricably linked to European imperialism and colonialism. The word itself, ‘research’, is probably one of the dirtiest words in the indigenous world’s vocabulary. When mentioned in many indigenous contexts, it stirs up silence, it conjures up bad memories, it raises a smile that is knowing and distrustful. It is so powerful that indigenous people even write poetry about research. The ways in which scientific research is implicated in the worst excesses of colonialism remains a powerful remembered history for many of the world’s colonized peoples. It is a history that still offends the deepest sense of our humanity. Just knowing that someone measured our ‘faculties’ by filling the skulls of our ancestors with millet seeds and compared the amount of millet seed to the capacity for mental thought offends our sense of who and what we are.1 It galls us that Western researchers and intellectuals can assume to know all that it is possible to know of us, on the basis of their brief encounters with some of us. It appals us that the West can desire, extract and claim ownership of our ways of knowing, our imagery, the things we create and produce, and then simultaneously reject the people who created and developed those ideas and seek to deny them further opportunities to be creators of their own culture and own nations. It angers us when practices linked to the last century, and the centuries before that, are still employed to deny the validity of indigenous peoples’ claim to existence, to land and territories, to the right of self-determination, to the survival of our languages and forms of cultural knowledge, to our natural resources and systems for living within our environments.

Empathy, evidently, existed only within the human community, whereas intelligence to some degree could be found throughout every phylum and order including the arachnida. For one thing, the empathic faculty probably required an unimpaired group instinct; a solitary organism, such as a spider, would have no use for it; in fact it would tend to abort a spider’s ability to survive. It would make him conscious of the desire to live on the part of his prey. Hence all predators, even highly developed mammals such as cats, would starve.

Empathy, evidently, existed only within the human community, whereas intelligence to some degree could be found throughout every phylum and order including the arachnida. For one thing, the emphatic faculty probably required an unimpaired croup instinct; a solitary organism, such as a spider, would have no use for it; in fact it would tend to abort a spider's ability to survive. It would make him conscious of the desire to live on the part of his prey. Hence all predators, even highly developed mammals such as cats, would starve.

Empathy, evidently, existed only within the human community, whereas intelligence to some degree could be found throughout every phylum and order including the arachnida. For one thing, the emphatic faculty probably required an unimpaired group instinct; a solitary organism, such as a spider, would have no use for it; in fact it would tend to abort a spider's ability to survive. It would make him conscious of the desire to live on the part of his prey. Hence all predators, even highly developed mammals such as cats, would starve.

Contemporary man, owing to certain, almost imperceptible conditions of ordinary life which are firmly rooted in modern civilisation and which seem to have become, so to speak, " inevitable " in daily life, has gradually deviated from the natural type he ought to have represented on account of the sum-total of the influences of place and environment in which he was born and reared and which, under normal conditions, without any artificial impediments, would have indicated by their very nature for each individual the lawful path of his development in that final normal type which he ought to have become even in his preparatory age.   Today, civilisation, with its unlimited scope in extending its influence, has wrenched man from the normal conditions in which he should be living.   It is, of course, true that modern civilisation has opened up for man new and vaster horizons in different technical, mechanical and many other so-called " sciences ", thereby enlarging his world perception, but civilisation has, instead of a balanced rising to a higher degree of development, developed only certain sides of his general being to the detriment of others, while, because of the absence of an harmonious education, certain faculties inherent in man have even been completely destroyed, depriving him in this way of the natural privileges of his type. In other words, by not educating the growing generation harmoniously, this civilisation, which should have been, according to common sense, in all respects like a good mother to man, has withheld from him what she should have given him ; and, it appears, that she has even taken from him the possibility of the progressive and balanced development of a new type, which development would have inevitably taken place if only in the course of time and according to the law of general human progress.   From this follows the indubitable fact, which can be clearly established, that, instead of an accomplished individual type, which historical data would show man to have been some centuries ago and one normally in communion with Nature and the environment generating him, there developed instead a being that was uprooted from the soil, unfit for life, and a stranger to all normal conditions of existence.

MAN’S ONLY LIMITATION, within reason, LIES IN HIS DEVELOPMENT AND USE OF HIS IMAGINA­TION. He has not yet reached the apex of development in the use of his imaginative faculty. He has merely discovered that he has an imagination, and has commenced to use it in a very elementary way.

Harry didn't know what to think. Was Evans White as tough as he was trying to make out, or was he suffering from deficient mental faculties? Or an inadequately developed soul, a typically Norwegian concept? Harry wondered. Did courts anywhere else in the world judge the quality of a soul?

The idiosyncrasy of an individual is not to be understood as any strangeness in his substance or in his components, but rather as a unique combination, or gradual differentiation, of functions and faculties which in themselves are universal. Every human face has a nose, two eyes, etc., but these universal factors are variable, and it is this variability which makes individual peculiarities possible. [Self-realization], therefore, can only mean a process of psychological development that fulfils the individual qualities given; in other words, it is a process by which a man becomes the definite, unique being he in fact is.

Any man was capable of jaunting provided he developed two faculties, visualization and concentration. He had to visualize, completely and precisely, the spot to which he desired to teleport himself; and he had to concentrate the latent energy of his mind into a single thrust to get him there. Above all, he had to have faith.

Of the remaining four departmental comments, one thought the criteria might have an unwelcome impact on their existing pedagogy, one recommended the addition of reading, one challenged “writing in the discipline” as difficult to achieve in their multi-disciplinary department, and one referred to the need for course development.

All at once he found his mind drawing a parallel between that destiny and his own existence; all at once questions of life arose before his vision, like owls in an ancient ruin flushed from sleep by a stray ray of sunlight. Somehow he felt pained and grieved at his arrested development, at the check which had taken place in his moral growth, at the weight which appeared to be pressing upon his every faculty. Also gnawing at his heart there was a sense of envy that others should be living a life so full and free, while all the time the narrow, pitiful little pathway of his own existence was being blocked by a great boulder. And in his hesitating soul there arose a torturing consciousness that many sides of his nature had never yet been stirred, that others had never even been touched, and that not one of them had attained complete formation. Yet with this there went an aching suspicion that, buried in his being, as in a tomb, there still remained a moribund element of sweetness and light, and that it was an element which, though hidden in his personality, as a nugget lies lurking in the bowels of the earth, might once have become minted into sterling coin. But the treasure was now overlaid with rubbish--was now thickly littered over with dust. 'Twas as though some one had stolen from him, and besmirched, the store of gifts with which life and the world had dowered him; so that always he would be prevented from entering life's field and sailing across it with the aid of intellect and of will. Yes, at the very start a secret enemy had laid a heavy hand upon him and diverted him from the road of human destiny. And now he seemed to be powerless to leave the swamps and wilds in favour of that road. All around him was a forest, and ever the recesses of his soul were growing dimmer and darker, and the path more and more tangled, while the consciousness of his condition kept awaking within him less and less frequently--to arouse only for a fleeting moment his slumbering faculties. Brain and volition alike had become paralysed, and, to all appearances, irrevocably--the events of his life had become whittled down to microscopical proportions. Yet even with them he was powerless to cope--he was powerless to pass from one of them to another. Consequently they bandied him to and fro like the waves of the ocean. Never was he able to oppose to any event elasticity of will; never was he able to conceive, as the result of any event, a reasoned-out impulse. Yet to confess this, even to himself, always cost him a bitter pang: his fruitless regrets for lost opportunities, coupled with burning reproaches of conscience, always pricked him like needles, and led him to strive to put away such reproaches and to discover a scapegoat.

I beg you to cultivate imagination, which means to develop your power of sympathy, and I entreat you to decide thoughtfully what makes a human being great in his time and in his station. The faculty of imagination is often lightly spoken of as of no real importance, often decried as mischievous, as in some ways the antithesis of practical sense, and yet it ranks with reason and conscience as one of the supreme characteristics by which man is distinguished from all other animals.… Sympathy, the great bond between human beings, is largely dependent on imagination—that is, upon the power of realizing the feelings and the circumstances of others so as to enable us to feel with and for them.

It is easy to confuse hope with faith. Yet faith is blind; faith does not have eyes that see, nor does it need them. Faith is an inner sureness and is an invaluable ally to the spiritual seeker. In no way would we discourage any from the cultivation of the faculty of faith, for it is one of the great tools of learning available to you upon the spiritual path. Yet there are situations in which a focused vision has its place and is far more effective than blind faith. That faculty is hope. Hope is the development of faith upon a specific area of intent or interest so that there is a vision which is developed which affirms all that is best in a situation, all that is requisite in an outcome.

When we have come so far on our soul's pilgrimage that we carry within ourselves as a memory all that we call "ourself," namely, our own being in physical life, and experience ourselves instead in another, newly-won superior ego, then we become capable of seeing our life stretching beyond the limits of earthly life. Before our spiritual sight appears the fact that we have shared in another life, in the spiritual world, prior to our present existence in the world of the senses; and in that spiritual life are to be found the real causes of the shaping of our physical existence. We become acquainted with the fact that before we received a physical body and entered upon this physical existence we lived a purely spiritual life. We see that that human being which we now are, with its faculties and inclinations, was prepared during a life that we spent in a purely spiritual world before birth. We look upon ourselves as upon beings who lived spiritually before their entrance into the world of the senses, and who are now striving to live as physical beings with those faculties and psychic characteristics which were originally attached to them and which have developed since their birth. It would be a mistake to say: "How is it possible that in spiritual life I should have aspired to possess faculties and inclinations, which now, when I have got them, do not please me at all?" It does not matter whether something pleases the soul in the world of senses or not. That is not the point. The soul has quite different points of view for its aspirations in the spiritual world from those which it adopts in the life of the senses. The character of knowledge and will is quite different in the two worlds. In the spiritual life we know that for the sake of our total evolution we need a certain kind of life in the physical world, which when we get there may seem unsympathetic or depressing to the soul; and yet we strive for it, because in the spiritual existence we do not prefer what is sympathetic and agreeable, but what is necessary to the right development of our individual being.

Every reflection today, whether nihilist or positivist, gives birth, sometimes without knowing it, to standards that science itself confirms. The quantum theory, relativity, the uncertainty of interrelationships, define a world that has no definable reality except on the scale of average greatness, which is our own. The ideologies which guide our world were born in the time of absolute scientific discoveries. Our real knowledge, on the other hand, only justifies a system of thought based on relative discoveries. "Intelligence," says Lazare Bickel, "is our faculty for not developing what we think to the very end, so that we can still believe in reality." Approximative thought is the only creator of reality.

There is one kind of charity common enough among us, and which is certainly a good thing, though I do not think it the best thing we can have. It is that patchwork philanthropy which clothes the ragged, feeds the poor, and heals the sick and halts. I am far from decrying the noble spirit which seeks to help a poor or suffering fellow-being. But charities of the hospital and poor asylum kind are comparatively more common and fashionable among us Parsis. What advances a nation or community is not so much to prop up its weakest and most helpless members as to lift up the best and most gifted so as to make them of the greatest service to the country. I prefer this constructive philanthropy which seeks to educate and develop the faculties of the best of our young men.

A poet or philosopher should have no fault to find with his age if it only permits him to do his work undisturbed in his own corner; nor with his fate if the corner granted him allows of his following his vocation without having to think about other people. For the brain to be a mere laborer in the service of the belly, is indeed the common lot of almost all those who do not live on the work of their hands; and they are far from being discontented with their lot. But it strikes despair into a man of great mind, whose brain-power goes beyond the measure necessary for the service of the will; and he prefers, if need be, to live in the narrowest circumstances, so long as they afford ihm the free use of his time for the development and application of his faculties; in other words, if they give him the leisure which is invaluable to him. It is otherwise with ordinary people; for them leisure has no value in itself, nor is it, indeed, without its dangers, as these people seem to know. The technical work of our time, which is done to an unprecedented perfection, has, by increasing and multiplying objects of luxury, given the favorites of fortune a choice between more leisure and culture upon the one side, and additional luxury and good living, but with increased activity, upon the other; and true to their character they choose the latter, and prefer champagne to freedom. And they are consistent in their choice; for, to them, every exertion of the mind which does not serve the aims of the will is folly. Intellectual effort for its own sake, they call eccentricity.

Simply, singing may be the one human activity that most perfectly combines heart, mind, soul, and strength. Almost everything else we do requires at least one of these fundamental human faculties: the heart, the seat of the emotion and the will; the mind, with which we explore and explain the world; the soul, the heart of human dignity and personhood; and strength, our bodies’ ability to bring about change in the world. But singing (and maybe only singing) combines them all. When we sing in worship, our minds are engaged with the text and what it says about us and God, our hearts are moved and express a range of emotions, our bodily strength is required, and—if we sing with “soul”—we reach down into the depths of our beings to do justice to the joy and heartbreak of human life. To sing well—not in the sense of singing in perfect tune or like a professional, but in this sense of bringing heart, mind, soul, and strength to our singing—is to touch the deepest truths about the world. It is to know wisdom. And it’s also to develop the courage and character to declare that God is this good, that we are this in need of him, that we are this thankful, that we are this committed to be part of his story.

A person can draw from three resources to understand and evaluate human existence: study of self, observation of other people, and reading books. Self-study is the most difficult learning methodology and it is rife with dangerous pretentions, but also the most fruitful. Studying other people is infinitely fallible because of our inability to establish an unbiased perspective and the subjects’ propensity to hide their secret thoughts, which obscures our vision. Book reading is a laborious process and even diligent reading can lead to faculty perception due to writers’ agenda to persuade us instead of merely conveying information. Nevertheless, by incorporating all three learning methodologies into a regime of studious reflection I might learn about the world, other inhabitants, and the self, and use such knowledge to cleave a fitting personal place in the world.

That the development of the human being is but the passing from one state of consciousness to another. It is a succession of expansions, a growth of that faculty of awareness that constitutes the predominant characteristic of the indwelling Thinker. It is the progressing from consciousness polarised in the personality, lower self, or body, to that polarised in the higher self, ego, or soul, thence to a polarisation in the Monad, or Spirit, till the consciousness eventually is Divine. As the human being develops, the faculty of awareness extends first of all beyond the circumscribing walls that confine it within the lower kingdoms of nature (the mineral, vegetable and animal) to the three worlds of the evolving personality, to the planet whereon he plays his part, to the system wherein that planet revolves, until it finally escapes from the solar system itself and becomes universal.

We do not sufficiently distinguish between individualism and individuation. Individualism means deliberately stressing and giving prominence to some supposed peculiarity rather than to collective consideration and obligations. But individuation means precisely the better and more complete fulfillment of the collective qualities of the human being, since adequate consideration of the peculiarity of the individual is more conducive to a better social performance than when the peculiarity is neglected or suppressed. The idiosyncrasy of an individual is not to be understood as any strangeness in his substance or in his components, but rather as a unique combination, or gradual differentiation, of functions and faculties which in themselves are universal. Every human face has a nose, two eyes, etc., but these universal factors are variable, and it is this variability which makes individual peculiarities possible. Individuation, therefore, can only mean a process of psychological development that fulfils the individual qualities given; in other words, it is a process by which a man becomes the definite, unique being he in fact is. In so doing he does not become “selfish” in the ordinary sense of the word, but is merely fulfilling the peculiarity of his nature, and this, as we have said, is vastly different from egotism or individualism.

If we analyse the classes of life, we readily find that there are three cardinal classes which are radically distinct in function. A short analysis will disclose to us that, though minerals have various activities, they are not "living." The plants have a very definite and well known function-the transformation of solar energy into organic chemical energy. They are a class of life which appropriates one kind of energy, converts it into another kind and stores it up; in that sense they are a kind of storage battery for the solar energy; and so I define THE PLANTS AS THE CHEMISTRY-BINDING class of life. The animals use the highly dynamic products of the chemistry-binding class-the plants-as food, and those products-the results of plant-transformation-undergo in animals a further transformation into yet higher forms; and the animals are correspondingly a more dynamic class of life; their energy is kinetic; they have a remarkable freedom and power which the plants do not possess-I mean the freedom and faculty to move about in space; and so I define ANIMALS AS THE SPACE-BINDING CLASS OF LIFE. And now what shall we say of human beings? What is to be our definition of Man? Like the animals, human beings do indeed possess the space-binding capacity but, over and above that, human beings possess a most remarkable capacity which is entirely peculiar to them-I mean the capacity to summarise, digest and appropriate the labors and experiences of the past; I mean the capacity to use the fruits of past labors and experiences as intellectual or spiritual capital for developments in the present; I mean the capacity to employ as instruments of increasing power the accumulated achievements of the all-precious lives of the past generations spent in trial and error, trial and success; I mean the capacity of human beings to conduct their lives in the ever increasing light of inherited wisdom; I mean the capacity in virtue of which man is at once the heritor of the by-gone ages and the trustee of posterity. And because humanity is just this magnificent natural agency by which the past lives in the present and the present for the future, I define HUMANITY, in the universal tongue of mathematics and mechanics, to be the TIME-BINDING CLASS OF LIFE.

Darwin proposed that creatures like us who, by their nature, are riven by strong emotional conflicts, and who have also the intelligence to be aware of those conflicts, absolutely need to develop a morality because they need a priority system by which to resolve them. The need for morality is a corollary of conflicts plus intellect: 'Man, from the activity of his mental faculties, cannot avoid reflection. . . . Any animal whatever, endowed with well-marked social instincts, would inevitably acquire a moral sense or conscience as soon as its intellectual powers had become as well-developed, or anything like as well-developed as in man.' - Charles Darwin, The Descent of Man That (he said) is why we have within us the rudiments of such a priority system and why we have also an intense need to develop those rudiments. We try to shape our moralities in accordance with our deepest wishes so that we can in some degree harmonize our muddled and conflict-ridden emotional constitution, thus finding ourselves a way of life that suits it so far as is possible. These systems are, therefore, something far deeper than mere social contracts made for convenience. They are not optional. They are a profound attempt -- though of course usually an unsuccessful one -- to shape our conflict-ridden life in a way that gives priority to the things that we care about most. If this is right, then we are creatures whose evolved nature absolutely requires that we develop a morality. We need it in order to find our way in the world. The idea that we could live without any distinction between right and wrong is as strange as the idea that we -- being creatures subject to gravitation -- could live without any idea of up and down. That at least is Darwin’s idea and it seems to me to be one that deserves attention. “Wickedness: An Open Debate,” The Philosopher’s Magazine, No. 14, Spring 2001

The determination of the average man is not merely a matter of speculative curiosity; it may be of the most important service to the science of man and the social system. It ought necessarily to precede every other inquiry into social physics, since it is, as it were, the basis. The average man, indeed, is in a nation what the centre of gravity is in a body; it is by having that central point in view that we arrive at the apprehension of all the phenomena of equilibrium and motion.

The old one is tamer than it was, and can laugh and talk like the parrot, having learned this, no doubt, from being with the parrot so much, and having the imitative faculty in a highly developed degree. I shall be astonished if it turns out to be a new kind of parrot, and yet I ought not to be astonished, for it has already been everything else it could think of, since those first days when it was a fish. The new one is as ugly now as the old one was at first; has the same sulphur-and-raw-meat complexion and the same singular head without any fur on it. She calls it Abel. Ten Years Later They are boys; we found it out long ago. It was their coming in that small, immature shape that puzzled us; we were not used to it. There are some girls now. Abel is a good boy, but if Cain had stayed a bear it would have improved him. After all these years, I see that I was mistaken about Eve in the beginning; it is better to live outside the Garden with her than inside it without her.

Who knows but if men constructed their dwellings with their own hands, and provided food for themselves and families simply and honestly enough, the poetic faculty would be universally developed, as birds universally sing when they are so engaged? But alas! we do like cowbirds and cuckoos, which lay their eggs in nests which other birds have built, and cheer no traveller with their chattering and unmusical notes. Shall we forever resign the pleasure of construction to the carpenter? What does architecture amount to in the experience of the mass of men? I never in all my walks came across a man engaged in so simple and natural an occupation as building his house. We belong to the community. It is not the tailor alone who is the ninth part of a man; it is as much the preacher, and the merchant, and the farmer. Where is this division of labor to end? and what object does it finally serve? No doubt another may also think for me; but it is not therefore desirable that he should do so to the exclusion of my thinking for myself.

The establishment of medical studies in the university (as opposed to some other possible institutional home) created a linkage between medicine and other branches of knowledge that profoundly shaped the development of medicine. Specifically, a degree in the faculty of arts came to be a typical (if not quite universal) prerequisite for medical studies; and this meant that medical students came equipped with the logical and philosophical tools that would transform medicine (for better or for worse) into a rigorous, scholastic enterprise.

Empathy, evidently, existed only within the human community, whereas intelligence to some degree could be found throughout every phylum and order including the arachnida. For one thing, the empathic faculty probably required an unimpaired group instinct; a solitary organism, such as a spider, would have no use for it; in fact it would tend to abort a spider’s ability to survive. It would make him conscious of the desire to live on the part of his prey. Hence all predators, even highly developed mammals such as cats, would starve. Empathy, he once had decided, must be limited to herbivores or anyhow omnivores who could depart from a meat diet. Because, ultimately, the empathic gift blurred the boundaries between hunter and victim, between the successful and the defeated. As in the fusion with Mercer, everyone ascended together or, when the cycle had come to an end, fell together into the trough of the tomb world. Oddly, it resembled a sort of biological insurance, but double-edged. As long as some creature experienced joy, then the condition for all other creatures included a fragment of joy. However, if any living being suffered, then for all the rest the shadow could not be entirely cast off.

Which brings me to a very interesting new Daphstein I have suddenly thought out, which is that in old age, we fail in those faculties that we have inwardly refused to use. For example, those who lose their sight do so because they have refused to see clearly what has happened in their own lives. Those who lose their hearing, lose it because they have never developed understanding, and have refused to listen to what went on around them. Those who become paralysed, become so because they did not take action at some vital moment, or crisis. Those who develop heart disease, develop it because their emotions, whether of anger or affection, became too strong.

It is a mistake to suppose that, in a country where the usual evidences of civilization exist, the condition of a very large body of inhabitants may not be as degraded as that of savages. I refer to the degraded poor, not now to the degraded rich. To know this I should not need to look farther than to the shanties which everywhere border our railroads, that last improvement in civilization; where I see in my daily walks human beings living in sties, and all winter with an open door, for the sake of light, without any visible, often imaginable, wood-pile, and the forms of both old and young are permanently contracted by the long habit of shrinking from cold and misery, and the development of all their limbs and faculties is checked.... Such too, to a greater or less extent, is the condition of the operatives of every denomination in England, which is the great workhouse of the world. Or I could refer you to Ireland, which is marked as one of the white or enlightened spots on the map. Contrast the physical condition of the Irish with that of the North American Indian, or the South Sea Islander, or any other savage race before it was degraded by contact with the civilized man. Yet I have no doubt that that people's rulers are as wise as the average of civilized rulers. Their condition only proves what squalidness may consist with civilization.

Of the natural conditions of man is his search after an Exalted Being towards Whom he has an inherent attraction. This is manifested by an infant from the moment of its birth. As soon as it is born, it displays a spiritual characteristic that it inclines towards its mother and is inspired by love of her. As its faculties are developed and its nature begins to display itself openly, this inherent quality is displayed more and more strongly. It finds no comfort anywhere except in the lap of its mother. If it is separated from her and finds itself at a distance from her, its life becomes bitter. Heaps of bounties fail to beguile it away from its mother in whom all its joy is concentrated. It feels no joy apart from her. What, then, is the nature of the attraction which an infant feels so strongly towards its mother? It is the attraction which the True Creator has implanted in the nature of man. The same attraction comes into play whenever a person feels love for another. It is a reflection of the attraction that is inherent in man's nature towards God, as if he is in search of something that he misses, the name of which he has forgotten and which he seeks to find in one thing or another which he takes up from time to time. A person's love of wealth or offspring or wife or his soul being attracted towards a musical voice are all indications of his search for the True Beloved.

1. Symbology — The employment of various external aids to preserve and develop the religious faculty of man. 2. History — The philosophy of each religion as illustrated in the lives of divine or human teachers acknowledged by each religion. This includes mythology; for what is mythology to one race, or period, is or was history to other races or periods. Even in cases of human teachers, much of their history is taken as mythology by successive generations. 3. Philosophy — The rationale of the whole scope of each religion. 4. Mysticism — The assertion of something superior to sense-knowledge and reason which particular persons, or all persons under certain circumstances, possess; runs through the other divisions also. All

Evidently neither cats nor dogs, nor other animals that listen to human music, were constituted for the appreciation of it, for it is not of the slightest use to them in the struggle for existence. Moreover, they and their organs of hearing were much older than man and his music. Their power of appreciating music is therefore an uncontemplated side-faculty of a hearing apparatus which has become on other grounds what we find it to be. So it is, I believe, with man. He has not acquired his musical hearing as such, but has received a highly developed organ of hearing by a process of selection, because it was necessary to him in the selective process ; and this organ of hearing happens also to be adapted to listening to music.

Active scholars are uniquely attracted by a high-quality graduate school of arts and sciences. Faculty members consider the teaching and training of new generations of graduate students as their highest calling. They believe that working with graduate students maintains and develops their professional skills more effectively than any other activity. It may be the main reason for the great attraction of academic jobs. Laboratory scientists have told me that the opportunity to work with graduate students keeps them in the university. For them, other options would center on research in commercial laboratories, but there the principal investigator would be assisted by technicians, and that is considered a far less creative interaction.

THE SIX-HOUR SEMINAR that Jack was forced to attend at the beginning of each new semester had been called Orientation until a few years ago, when the university changed the seminar’s name to Onboarding. The name change coincided with a revamp of the orientation curriculum, which had bloated into this all-day human resources horror during which members of the HR team attempted, at unmerciful length, to “socialize the mission statement’s DNA,” is how they put it. They were referring to the many-planked mission statement the university had spent two years and countless consultant dollars developing in a campus-wide effort to express everything the university did in just one sentence. This was the brainchild of the university’s new CFO, who told the faculty in all seriousness that developing a mission statement that captured everything the university did in just one sentence was akin to their “moonshot,” and he asked for their help in this endeavor “not because it is easy, but because it is hard.” Why the university needed to corral its collective intelligence and creativity and energy for the task of expressing everything it did in just one sentence was a mystery to most faculty, but this did not stop their administrator bosses from enthusiastically assigning them to “mission statement working groups” so that they could have a voice (unpaid) in developing this one magical sentence, this one statement that would distill everything everyone did into a phrase ideally small enough for letterhead.

The gift of the Holy Ghost … quickens all the intellectual faculties, increases, enlarges, expands and purifies all the natural passions and affections, and adapts them, by the gift of wisdom, to their lawful use. It inspires, develops, cultivates, and matures all the fine-toned sympathies, joys, tastes, kindred feelings, and affections of our nature. It inspires virtue, kindness, goodness, tenderness, gentleness, and charity. It develops beauty of person, form, and features. It tends to health, vigor, animation, and social feeling. It invigorates all the faculties of the physical and intellectual man. It strengthens and gives tone to the nerves. In short, it is, as it were, marrow to the bone, joy to the heart, light to the eyes, music to the ears, and life to the whole being.

Man is the first product of evolution to be capable of controlling evolutionary destiny.'" Endowed as he is with reasoning powers, he must independently decide up on his own behavior, without the compelling guidance by instinct. Supplied with mind, he is expected to cooperate consciously with nature in her further evolutionary program. Unfortunately humanity has arrantly failed to make a serious effort to promote its own further progress. Instead of using the power of the mind to understand the responsibilities which freedom from blind obedience to instinct entails, mankind has refused to listen whenever it was reminded of the requirements of the evolutionary law. It was so much easier to lend an ear to the promptings of desire, which was an unknown element up to the human stage. It must have been very soon after the acquisition of mental self-consciousness and his becoming aware of stirrings of primitive impulses, that man began to use the mind to stimulate the desires of the body. In this way he has indulged the almost negligible sexual impulse which he inherited from the animal kingdom, until it has become a desire so strong that he has difficulty to control it. Overstimulated by this unnaturally strong desire of his own making, man has looked for arbitrary ways in which to gratify it. Although reducing actual reproduction, he has discovered ways of unreproductive sexual action. But every such act, whatever form it takes, is a misuse of sex and uses up some of the life force that should be utilized for the support and the development of higher faculties. "The record of our race progress clearly shows how our upward movement has been checked ... by that misuse.

As Thomas Merton correctly observes, “Sufism looks at man as a heart. . . . The heart is the faculty by which man knows God”, and so the supreme aim in Sufism is nothing else than “to develop a heart that knows God”. In the words of Rumi, “I have looked into my own heart; it is there that I have seen Him; He was nowhere else.” This leads Martin Lings to observe in his book What is Sufism?, “What indeed is Sufism, subjectively speaking, if not ‘heart-wakefulness’?”. Illustrating this, he quotes al-Hallâj: “I saw my Lord with the Eye of the Heart.” The Hesychast tradition of the Orthodox Church, for its part, speaks repeatedly of “prayer of the heart”, of the “discovery of the place of the heart”, of the “descent from the head to the heart”, and of the “union of the intellect (nous) with the heart”. (p. 5) – Kallistos Ware, Chapter 1: How Do We Enter the Heart?

Of Bergson's theory that intellect is a purely practical faculty developed in the struggle for survival, and not a source of true beliefs, we may say, first, that it is only through intellect that we know of the struggle for survival and of the biological ancestry of man: if the intellect is misleading, the whole of this merely inferred history is presumably untrue. If, on the other hand, we agree with M. Bergson in thinking that evolution took place as Darwin believed, then it is not only intellect, but all our faculties, that have been developed under the stress of practical utility. Intuition is seen at its best where it is directly useful—for example, in regard to other people's characters and dispositions. Bergson apparently holds that capacity for this kind of knowledge is less explicable by the struggle for existence than, for example, capacity for pure mathematics. Yet

It may be that at some far distant day greater insight will show them that they must look for comfort and encouragement in their own souls. I myself think that the need to worship is no more than the survival of an old remembrance of cruel gods that had to be propitiated. I believe that God is within me or nowhere. If that's so, whom or what am I to worship-myself? Men are on different levels of spiritual development, and so the imagination of India has evolved the manifestations of the Absolute that are known as Brahma, Vishnu, Siva, and by a hundred other names. The Absolute is in Isvara, the creator and ruler of the world, and it is in the humble fetish before which the peasant in his sun-baked field places the offering of a flower. The multitudinous gods of India are but expedients to lead to the realization that the self is one with the supreme self.' I looked at Larry reflectively. 'I wonder just what it was that attracted you to this austere faith,' I said. 'I think I can tell you. I've always felt that there was something pathetic in the founders of religion who made it a condition of salvation that you should believe in them. It's as though they needed your faith to have faith in themselves. They remind you of those old pagan gods who grew wan and faint if they were not sustained by the burnt offerings of the devout. Advaita doesn't ask you to take anything on trust; it asks only that you should have a passionate craving to know Reality; it states that you can experience God as surely as you can experience joy or pain. And there are men in India today - hundreds of them for all I know - who have the certitude that they have done so. I found something wonderfully satisfying in the notion that you can attain Reality by knowledge. In later ages the sages of India in recognition of human infirmity admitted that salvation may be won by the way of love and the way of works, but they never denied that the noblest way, though the hardest, is the way of knowledge, for its instrument is the most precious faculty of man, his reason.

How develop the psychic forces? So live in body, in mind, that self may be a channel through which the Creative Forces may run. How is the current of life or of modern science used in the commercial world? By preparing a channel through which same may run into, or through, that necessary for the use in the material things. So with the body mentally, physically, spiritually, so make the body, the mind, the spiritual influences, a channel-and the natural consequence will be the manifestations. How best, then, to develop those latent forces in one now, those who have reached the years of maturity or responsibility in self? Let that mind be in you as was in Him who thought it not robbery to make Himself equal with God, yet took on Himself the burden of all, that through His physical suffering, His privation in body, in mind, there might come the blessings to others. Not self, but others. He, or she, that may lose self, then, for others, may develop those faculties that will give the greater expression of psychic forces in their experience.

Your present work may not be the work you want to do; but unless you can do your present work perfectly you are not ready for the work you want to do. And even when you can do your present work perfectly, if that is all that you can do, you are still not ready for anything else. It is only when you can do your present work perfectly, and do some other work besides, that you are ready to advance. Evolution is brought about by developing the faculties which are to be used on a higher plane; and this is done by first doing perfectly the work of the lower plane and then adding to it, so as to bring other faculties into use, or to so develop those already in use that they become too large to find expression on the lower plane. To rise, you must not only fill your present place, but you must more than fill it: it is that part of you which projects beyond the boundaries of your present place which gets hold on the higher place. The evolutionary principle of success is that you should more than fill your present place; and you can succeed in no other way. Chapter 4: Promoting Yourself   THE SUCCESSFUL LIFE IS THE ADVANCING LIFE; and the advancing life is lived by obedience to the evolutionary principle.

Finally, it was now widely recognised that Marx’s own theory, insofar as he formulated it in a systematic manner, lacked homogeneity in at least one important respect. Thus, it might be held that it consisted both of an analysis of capitalism and its tendencies, and simultaneously of a historic hope, expressed with enormous prophetic passion and in terms of a philosophy derived from Hegel, of the perennial human desire for a perfect society, which is to be achieved through the proletariat. In Marx’s own intellectual development, the second of these preceded the first, and cannot be intellectually derived from it. In other words there is a qualitative difference between e.g. the proposition that capitalism by its nature generates insuperable contradictions which must inevitably produce the conditions of its supersession as soon as ‘centralisation of the means of production and socialisation of labour at last reach a point where they become incompatible with capitalist development’, and the proposition that the post-capitalist society will lead to the end of human alienation and the full development of all individuals’ human faculties. They belong to different forms of discourse, though both may eventually prove to be true.

Kashmir Shaivism also developed an integrated and effective method of spiritual practice that includes intense devotion, the study of correct knowledge, and a special type of yoga unknown to other systems of practical philosophy. These three approaches are meant to be carefully integrated to produce a strong and vibrant practice. Yoga is the main path that leads to Self-realization, theoretical knowledge saves yogins from getting caught at some blissful but intermediary level of spiritual progress, and devotion provides them the strength and focus with which to digest correctly the powerful results of yoga and so avoid their misuse. This is a practice for both the mind and the heart. The teachings offers offer a fresh and powerful understanding of life that develops the faculties of the mind, while the devotional aspects of Kashmir Shaivism expand the faculties of a student’s heart. Combined together, both faculties help students reach the highest goal to which Shaiva yoga can dead them. The yoga system of Kashmir Shaivism is known as the Trika system. It includes many methods of yoga, which have been classified into three groups known as sambhava, sakta, and anava. Sambhava yoga consists of practices in direct realization of the truth, without making any effort at meditation, contemplation, or the learning of texts. The emphasis is on correct being, free from all aspects of becoming. This yoga transcends the use of mental activity. Sakta yoga consists of many types of practices in contemplation on the true nature of one’s real Self. Anava yoga includes various forms of contemplative meditation on objects other than one’s real Self, such as the mind, the life-force along with its five functions (the five pranas), the physical form along with its nerve-centers, the sounds of breathing, and different aspects of time and space. Trika yoga teaches a form of spiritual practice that is specific to Kashmir Shaivism. This system, along with its rituals, has been discussed in detail in Abhinavagupta’s voluminous Tantraloka, which is one of the world’s great treatises on philosophy and theology. Unlike many other forms of yoga, the Trika system is free from all types of repression of the mind, suppression of the emotions and instincts, and starvation of the senses. It eliminates all self-torturing practices, austere vows or penance, and forcible renunciation. Shaiva practitioners need not leave their homes, or roam as begging monks. Indifference (vairagya) to worldly life is not a precondition to for practicing Trika yoga. Sensual pleasures automatically become dull in comparison with the indescribable experience of Self-bliss. This is a transforming experience that naturally gives rise to a powerful form of spontaneous indifference to worldly pleasures. Finally, regardless of caste, creed, and sex, Trika yoga is open to all people, who through the Lord’s grace, have developed a yearning to realize the truth, and who become devoted to the Divine. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. xxiii-xxiv