Reality Vs Perception Quotes

They don't have to know the real you for you to keep being that amazing you! Don't let someone's negative spirit disrupt or corrupt yours. Be you for...you. God is the one that you want to see who you really are.

Having complete faith in God is just that, complete. It's okay to put all your eggs in one basket if God is holding that basket. ~ Marala Scott

If you’re a negative person pack up and move to the state of I Am, I Will or I Can instead of living in the state of, I Can't, I Don't or I Won't. ~ Marala Scott

You’ll never be enough for those whose expectations and perceptions of you are stagnant.

There is a dichotomy between the humanistic, narrative-based perception of psychology and the academic, empirically based approach to it. The Freuds vs. the white-coated people. It is not an abstract theoretical dispute at all, but rather a reality, which has affected me and probably all students of psychology over the years.

In his Viveka-Cudāmani (vs. 77), the famous Vedānta master Shankara characterizes objects (vishaya) as “poison” (visha), because they tarnish consciousness by distracting it from its real task, which is to mirror reality. Our attention is constantly pulled outward by objects, and this externalization of our consciousness prevents us from truly being ourselves. “When the mind pursues the roving senses,” states the Bhagavad-Gītā (2.67), “it carries away wisdom (prajnā), even as the wind [carries away] a ship on water.” Sense perceptions pollute our inner environment, keeping our mind in a state of turmoil. We are forever hoping for experiences that will make us happy and whole, but our desire for happiness can never be satisfied by external experiences. “Whatever pleasures spring from contact [with sense objects], they are only sources of suffering,” declares the Bhagavad-Gītā (5.22). To find true happiness and peace, we need to unclutter our mind and remain still. The fatal consequences of focusing on objects rather than the ultimate Subject, the Self, are described very well in that ancient Yoga scripture (2.62–63): When a man contemplates objects, attachment to them is produced. From attachment springs desire [for further contact with the objects] and from desire comes anger (when that desire is frustrated]. From anger arises confusion, from confusion [comes] failure of memory; from failure of memory [arises] the loss of wisdom (buddhi); upon the loss of wisdom, [a person] perishes. Emotional confusion (sammoha) profoundly upsets our cognitive faculties: We lose our sense of direction, purpose, and identity. The Sanskrit word for this state is smriti-bhramsha or “failure of memory/mindfulness.” When we fail to “recollect” ourselves, wisdom (buddhi) cannot shine forth. But without wisdom, we, as members of the species Homo sapiens, are doomed to forfeit not only our status as human beings but our very life. Spiritual ignorance is binding and ultimately ruinous. Wisdom can set us free. In Shankara’s Ātma-Bodha (vs. 16), we read: Even though the Self is all-pervading, it does not shine in everything. It shines only in the organ-of-wisdom (buddhi), like a reflection in a clear medium [such as water or a mirror]. The “organ of wisdom,” which is often called the “higher mind,” is predominantly composed of sattva, the lucidity factor of the cosmos. There is a family resemblance between the sattva and the Self, and this curious affinity makes it possible for the Self’s radiant presence to manifest itself to human beings.

The traditional world saw reality itself, at all levels, as a sacred experience. There was no level of activity that was not permeated by some higher significance. Everything was connected in a concentric circles, at the center of which sat transcendence, and this is why even crafts such as saddle-making had "theologies" and "initiations" for guild members only. 'These practices sprung from their perception of reality and not from the dictates of a religious power imposing them where they did not belong. For men of this mentality, there was no such thing as "spiritual life" vs. "ordinary life," with the two cleanly separated into a dichotomy.

(On imagination vs. reality) Our waking minds can only draw from what we’ve already seen. We splice and rearrange, but it’s always something familiar. But what I experienced took everything away from me—yet I was still conscious. It was extremely liberating, to exist without the familiar markers that define the world of form.

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Reality matters because our survival depends on it. To navigate reality, as individuals, we first reduce its complexity through the interface of sensory perception. But to coordinate around reality, in concert with other people, our species’ forte is to add another interface, a further level of transformation: the interface known as language. We present reality to each other in language-delineated pieces. As the mathematician Friedrich Waismann said, language is the knife we use to cut out facts. And like any knife, as I hope this book has shown, language is both destroyer and creator. We do not coordinate around reality but around versions of reality hewn by words. The result is awkward for the scientist but convenient for the lawyer. A problem is that we naturally take our word-given versions of the world to be reliable. And when we feel that we understand something clearly, this has a “thought-terminating” effect, as the philosopher C. Thi Nguyen puts it: “A sense of confusion is a signal that we need to think more. But when things feel clear to us, we are satisfied.” This creates a kind of cognitive vulnerability that allows people to be manipulated by any system of thought that is “seductively clear.

Rewiring Divinity, 2732 (Diary of A Monk Scientist) One thing you must realize, there is no absolute truth in this world, whatever you put your life and mind into, goes. I found the world's perception of religion prehistoric, so I poured my existence into rewiring the very reality of divinity - because, there is no other divinity out there, whatever we humans come up with, goes - and if some prehistoric baboons with two brain cells could normalize blind faith as divinity, then a human being with a hundred billion nerve cells, could cast aside such blindness and redo divinity from ground up, and this time, not as a coping mechanism against the unknown, but as enhancement of our humanity.