Refined Wisdom Quotes

truth, like gold, is to be obtained not by its growth, but by washing away from it all that is not gold.

As your consciousness, refinement and pureness of heart expands you will become less judgmental, less corrective, less reactive, less black-and-white, less critical, less apt to blame and less tormented by others and their faults and views.

To live content with small means; to seek elegance rather than luxury, and refinement rather than fashion; to be worthy, not respectable, and wealthy, not, rich; to listen to stars and birds, babes and sages, with open heart; to study hard; to think quietly, act frankly, talk gently, await occasions, hurry never; in a word, to let the spiritual, unbidden and unconscious, grow up through the common. this is my symphony.

Nothing can illustrate these observations more forcibly, than a recollection of the happy conjuncture of times and circumstances, under which our Republic assumed its rank among the Nations; The foundation of our Empire was not laid in the gloomy age of Ignorance and Superstition, but at an Epoch when the rights of mankind were better understood and more clearly defined, than at any former period, the researches of the human mind, after social happiness, have been carried to a great extent, the Treasures of knowledge, acquired by the labours of Philosophers, Sages and Legislatures, through a long succession of years, are laid open for our use, and their collected wisdom may be happily applied in the Establishment of our forms of Government; the free cultivation of Letters, the unbounded extension of Commerce, the progressive refinement of Manners, the growing liberality of sentiment... have had a meliorating influence on mankind and increased the blessings of Society. At this auspicious period, the United States came into existence as a Nation, and if their Citizens should not be completely free and happy, the fault will be entirely their own. [Circular to the States, 8 June 1783 - Writings 26:484--89]

The greatest thing a person does is to take the lessons of life, the hard knocks of life, the surprises of life, and the mundane realities of life and refine their own consciousness so that they can gradually come to see the world with more understanding, more wisdom, more humanity, and more grace.

Hardships refine a man to what he ought to be.

Two people can illustrate crudity to you. The first is the crude man, whom you see perceiving the diamond as a stone. The other is the refined man, who makes clear to you the crudity of the first one.

Many people falsely believe that if you want to be holy, you are not allowed to enjoy life...Holiness brings us to life. It refines every human ability. Holiness doesn't dampen our emotions; it elevates them. Those who respond to God's call to holiness are the most joyful people in history. They have a richer, more abundant experience of life, and they love more deeply than most people can every imagine. They enjoy life, all of life.

Money can cloud your vision. Sometimes, God takes away the money and uses times of adversity to refine us like gold.

Whatever may be conceded to the influence of refined education on minds of peculiar structure, reason and experience both forbid us to expect that national morality can prevail in exclusion of religious principle.

The beauty of being shattered is how the shards become our character and our marks of distinction. This is how we are refined by our pain. When the storm rips you to pieces, you get to decide how to put yourself back together again. The storm gives us the gift of our defining choices. You will be a different person after the storm, because the storm will heal you from your perfection. People who stay perfect and unblemished never really get to live fully or deeply. You will not be the same after the storms of life; you will be stronger, wiser and more alive than ever before!

Sufis aim to refine human consciousness. This is Sufi mysticism: not mystification or magic, but a specific Path.

To help inspire refined analysis of the Qur’an’s content, the second field was called Tafsir—literally, “separating strands of raw flax and weaving them into a garment.” Tafsir sought to become an oral tradition for preserving knowledge about how to understand and apply the Qur’an. The field covered the meaning of words (including their Semitic root concepts and the implication of grammatical structures); their context (when it was said, to whom, and why); and their application (initial purpose, lessons for other situations, and distilled wisdom). The field aimed to capture commentary by Muhammad, the historical insights of his companions, and knowledge of preexisting Abrahamic traditions.

We are all beautiful instruments of God. He created many notes in music so that we would not be stuck playing the same song. Be music always. Keep changing the keys, tones, pitch, and volume of each of the songs you create along your journey and play on. Nobody will ever reach ultimate perfection in this lifetime, but trying to achieve it is a full-time job. Start now and don't stop. Make your book of life a musical. Never abandon obligations, but have fun leaving behind a colorful legacy. Never allow anybody to be the composer of your own destiny. Take control of your life, and never allow limitations implanted by society, tell you how your music is supposed to sound — or how your book is supposed to be written.

If I were the Devil . . . I mean, if I were the Prince of Darkness, I would of course, want to engulf the whole earth in darkness. I would have a third of its real estate and four-fifths of its population, but I would not be happy until I had seized the ripest apple on the tree, so I should set about however necessary to take over the United States. I would begin with a campaign of whispers. With the wisdom of a serpent, I would whisper to you as I whispered to Eve: “Do as you please.” “Do as you please.” To the young, I would whisper, “The Bible is a myth.” I would convince them that man created God instead of the other way around. I would confide that what is bad is good, and what is good is “square”. In the ears of the young marrieds, I would whisper that work is debasing, that cocktail parties are good for you. I would caution them not to be extreme in religion, in patriotism, in moral conduct. And the old, I would teach to pray. I would teach them to say after me: “Our Father, which art in Washington” . . . If I were the devil, I’d educate authors in how to make lurid literature exciting so that anything else would appear dull an uninteresting. I’d threaten T.V. with dirtier movies and vice versa. And then, if I were the devil, I’d get organized. I’d infiltrate unions and urge more loafing and less work, because idle hands usually work for me. I’d peddle narcotics to whom I could. I’d sell alcohol to ladies and gentlemen of distinction. And I’d tranquilize the rest with pills. If I were the devil, I would encourage schools to refine yound intellects but neglect to discipline emotions . . . let those run wild. I would designate an athiest to front for me before the highest courts in the land and I would get preachers to say “she’s right.” With flattery and promises of power, I could get the courts to rule what I construe as against God and in favor of pornography, and thus, I would evict God from the courthouse, and then from the school house, and then from the houses of Congress and then, in His own churches I would substitute psychology for religion, and I would deify science because that way men would become smart enough to create super weapons but not wise enough to control them. If I were Satan, I’d make the symbol of Easter an egg, and the symbol of Christmas, a bottle. If I were the devil, I would take from those who have and I would give to those who wanted, until I had killed the incentive of the ambitious. And then, my police state would force everybody back to work. Then, I could separate families, putting children in uniform, women in coal mines, and objectors in slave camps. In other words, if I were Satan, I’d just keep on doing what he’s doing. (Speech was broadcast by ABC Radio commentator Paul Harvey on April 3, 1965)

Ask hard questions to yourself, for yourself. Keep your happiness on toes. Let it refine itself.

There are some who say that Time is itself a hammer; that each slow second marks another tap that makes big rocks into little rocks, waterfalls into canyons, cliffs into beaches. There are some who say that Time is instead a blade. They see the dance of its razored tip, poised like a venomous snake, forever ready to slay faster than the eye can see. And there are some who say that Time is both hammer and blade. They say the hammer is a sculptor's mallet, and the blade is a sculptor's chisel: that each stroke is a refinement, a perfecting, a discovery of truth and beauty within what would otherwise be blank and lifeless stone. And I name this saying wisdom.

There is no man, however wise, who has not at some period of his youth said things, or even lived in a way which was so unpleasant to him in later life that he would gladly, if he could, expunge it from his memory. But he shouldn’t regret this entirely, because he cannot be certain that he has indeed become a wise man – so far as any of us can be wise – unless he has passed through all the fatuous or unwholesome incarnations by which that ultimate stage must be reached. I know there are young people . . . whose teachers have instilled in them a nobility of mind and moral refinement from the very beginning of their schooldays. They perhaps have nothing to retract when they look back upon their lives; they can, if they choose, publish a signed account of everything they have ever said or done; but they are poor creatures, feeble descendants of doctrinaires, and their wisdom is negative and sterile. We cannot be taught wisdom, we have to discover it for ourselves by a journey which no one can undertake for us, an effort which no one can spare us.

What’s the main allure of folks in Extreme Spiritual Addiction? Astral flash, of course. Picture a wannabe rock star, all decked out in garish colors and sequins. Why does that over-the-top kind of dress-up work so well in Vegas? Because audiences in Vegas aren’t seeking Spiritual Enlightenment, nor even a refined experience. Quite the opposite, right? Fact is, multitudes anywhere prefer entertainment that’s larger-than-life. Sleazy sex sells, and so does every other kind of garishness, including astral flash. To some spiritual seekers – and others -- astral flash can seem incredibly wonderful. Only some folks of course – you need not be one of them.

[T]hat is practicing charity, and what we have to practice today is solidarity. [Applause] We should not draw closer to the people in order to say: "Here we are. We come to give you the charity of our presence, to teach you with our science, to demonstrate your errors, your lack of refine­ment, your lack of elementary knowledge." We should go with an investigative zeal and with a humble spirit, to learn from the great source of wisdom that is the people.

I will gladly shell out $24.95 or $9.99 or 99 cents on iTunes to read or see or listen to the 24-karat treasure that you have refined from your pain and your vision and your imagination. I need it. We all do. We're struggling here in the trenches. That beauty, that wisdom, those thrills and chills, even that mindless escape on a rainy October afternoon — I want it. Put me down for it.

It’s a grotesque thing to see such ignorance, such immaturity, in your elders. We expect age to refine us, to make us the learned teachers of grace and wisdom. But I guess for some it just means more time to get better at being dreadful.

Writers write to discover what they have to say bringing to consciousness what they already know. It is the same with speech: speak to discover what you want to say. Sculpt, correct, refine, and redirect your thoughts on the fly as you speak. Authentic speech includes lively editing as part of the process.

Art cannot be excused from following God’s law, and art disgraces itself by seeking that freedom. Anything that cannot be put into an image or onto a canvas without demanding the sacrifice of modesty or injuring shame must simply be eschewed. Art is not autonomous. Art is one of the more refined human life expressions, and all these life expressions are organically related and stand continuously under God’s ordinance.

Romance, sex, laughter, and plain fun are the by-products of this process of sanctification, refinement, glorification. Those things are important, but they can’t keep the marriage going through years and years of ordinary life. What keeps the marriage going is your commitment to your spouse’s holiness. You’re committed to his or her beauty. You’re committed to his greatness and perfection. You’re committed to her honesty and passion for the things of God. That’s your job as a spouse. Any lesser goal than that, any smaller purpose, and you’re just playing at being married.

Let the spiritual grow up through the common. — Live content with small means; seek elegance rather than luxury, and refinement rather than fashion. Be worthy, not respectable, wealthy, not rich; study hard, think quietly, talk gently, act frankly; bear all cheerfully, do all bravely, await occasions, hurry never. In a word, let the spiritual, unbidden and unconscious, grow up through the common.

Murky Water, Dusty Mirror Murky water is turbid; let it settle and it clears. A dusty mirror is dim; clean it and it is bright. What I realize as I observe this is the Tao of clarifying the mind and perceiving its essence. The reason why people's minds are not clear and their natures are not stable is that they are full of craving and emotion. Add to this eons of mental habit, acquired influences deluding the mind, their outgrowths clogging up the opening of awareness - this is like water being murky, like a mirror being dusty. The original true mind and true essence are totally lost. The feelings and senses are unruly, subject to all kinds of influences, taking in all sorts of things, defiling the mind. If one can suddenly realize this and change directions, wash away pollution and contamination, gradually remove a lifetime of biased mental habits, wandering thoughts and perverse actions, increasing in strength with persistence, refining away the dross until there is nothing more to be refined away, when the slag is gone the gold is pure. The original mind and fundamental essence will spontaneously appear in full, the light of wisdom will suddenly arise, and one will clearly see the universe as though it were in the palm of the hand, with no obstruction. This is like murky water returning to clarity when settled, like a dusty mirror being restored to brightness when polished. That which is fundamental is as ever: without any lack.

It seems that the art of mindless repetition has become a rather well-refined art form these days.

Adversity refined as like gold.

In the furnace of fire, gold and silver are refined. In the furnace of affliction, we are refined and purified.

We are refined like gold, with every adversity endured.

death? Is there such a thing as wisdom, or is what seems such merely the ultimate refinement of folly?

There are certain prejudices attached to the human mind which it requires all our wisdom to keep from interfering with our happiness; certain set notions, acquired in infancy, and cherished involuntarily by age, which grow up and assume a gloss so plausible, that few minds, in what is called a civilized country, can afterwards overcome them. Truth is often perverted by education. While the refined Europeans boast a standard of honour, and a sublimity of virtue, which often leads them from pleasure to misery, and from nature to error, the simple, uninformed American follows the impulse of his heart, and obeys the inspiration of wisdom. Nature, uncontaminated by false refinement, every where acts alike in the great occurrences of life. The Indian discovers his friend to be perfidious, and he kills him; the wild Asiatic does the same; the Turk, when ambition fires, or revenge provokes, gratifies his passion at the expence of life, and does not call it murder. Even the polished Italian, distracted by jealousy, or tempted by a strong circumstance of advantage, draws his stiletto, and accomplishes his purpose. It is the first proof of a superior mind to liberate itself from the prejudices of country, or of education… Self-preservation is the great law of nature; when a reptile hurts us, or an animal of prey threatens us, we think no farther, but endeavour to annihilate it. When my life, or what may be essential to my life, requires the sacrifice of another, or even if some passion, wholly unconquerable, requires it, I should be a madman to hesitate.

By degrees they spoke of education , and the book-learning that forms one part of it; and the result was that Ruth determined to get up early all throughout the bright summer mornings, to acquire the knowledge hereafter to be give to her child. Her mind was uncultivated, her reading scant; beyond the mere mechanical arts of education she knew nothing; but she had a refined taste, and excellent sense and judgment to separate the true from the false.

You don't have to be educated to be intelligent, eloquent to be wise, rich to be powerful, famous to be important, shameful to be popular, prominent to be superior, wealthy to be generous, influential to be fortunate, celebrated to be kind, famous to be hopeful, shameful to be happy, celebrated to be blessed, heartless to be strong, militant to be firm, loud to be assertive, cocky to be ambitious, overbearing to be dominant, nor aggressive to be determined. And you also don't have to be connected to be successful, gifted to be great, talented to be exceptional, connected to be brilliant, gifted to be extraordinary, talented to be successful, weak to be humble, frail to be meek, timid to be gentle, delicate to be humane, tame to be peaceful, vulnerable to be moderate, schooled to be cultured, literate to be civilized, conceited to be sophisticated, refined to be accomplished, well-bred to be polished, nor learned to be enlightened.

There is no man,’ he began, ‘however wise, who has not at some period of his youth said things, or lived in a way the consciousness of which is so unpleasant to him in later life that he would gladly, if he could, expunge it from his memory. And yet he ought not entirely to regret it, because he cannot be certain that he has indeed become a wise man—so far as it is possible for any of us to be wise—unless he has passed through all the fatuous or unwholesome incarnations by which that ultimate stage must be preceded. I know that there are young fellows, the sons and grand sons of famous men, whose masters have instilled into them nobility of mind and moral refinement in their schooldays. They have, perhaps, when they look back upon their past lives, nothing to retract; they can, if they choose, publish a signed account of everything they have ever said or done; but they are poor creatures, feeble descendants of doctrinaires, and their wisdom is negative and sterile. We are not provided with wisdom, we must discover it for ourselves, after a journey through the wilderness which no one else can take for us, an effort which no one can spare us, for our wisdom is the point of view from which we come at last to regard the world. The lives that you admire, the attitudes that seem noble to you are not the result of training at home, by a father, or by masters at school, they have sprung from beginnings of a very different order, by reaction from the influence of everything evil or commonplace that prevailed round about them. They represent a struggle and a victory. I can see that the picture of what we once were, in early youth, may not be recognisable and cannot, certainly, be pleasing to contemplate in later life. But we must not deny the truth of it, for it is evidence that we have really lived, that it is in accordance with the laws of life and of the mind that we have, from the common elements of life, of the life of studios, of artistic groups—assuming that one is a painter—extracted something that goes beyond them.

What does it mean to be cultured? Who is the cultured person? The cultured individual is not defined nor determined by status in society nor by wealth; but the cultured individual is determined and defined by his or her sense for the art of life. And what is the art of life? The art of life is the reflection of the mind and the soul upon the world, upon other people, upon the respect and understanding of other people and upon the things that are in this world and beyond. There is a joy that is always sought in beautiful things. Being cultured is being conscious, reflective, understanding, feeling, aware. Knowing how to feel, to listen, to understand. A desire to find or to create joy in many things— that is the art of life. And these things define a cultured person.

The problem with you men of refinement is that you actually seem to take pride in your skepticism. Skepticism isn’t wisdom, young master. It’s something much baser, and meaner. Miserliness, you might call it. Proof that you’re obsessed with the fear of losing something. Well, relax. Nobody’s after your possessions. People like you don’t know how to accept the kindness of others at face value. All you can think about is what you’ll have to do in return. ‘Gentlemen of refinement,’ my eye. Stingy bastards, is more like it.

At the same time, he studiously avoided becoming a textbook player. He wanted to blend the best of the received wisdom into a refined version of his crazy-seeming “harum scarum” style. He wanted to play a slightly different game than everyone else was playing, to be out of sync with the anticipated rhythms, protocols, and conventions.

but one thing ye do not know, nor yet have investigated, to teach those to be wise who have no intellect! HIPP. A clever sophist this you speak of, who is able to compel those who have no wisdom to be rightly wise. But (for thou art arguing too refinedly on no suitable occasion) I fear, O father, lest thy tongue be talking at random through thy woes.

The ecclesiastical governors of the Christians were taught to unite the wisdom of the serpent with the innocence of the dove; but as the former was refined, so the latter was insensibly corrupted, by the habits of government. In the church as well as in the world, the persons who were placed in any public station rendered themselves considerable by their eloquence and firmness, by their knowledge of mankind, and by their dexterity in business; and while they concealed from others, and perhaps from themselves, the secret motives of their conduct, they too frequently relapsed into all the turbulent passions of active life, which were tinctured with an additional degree of bitterness and obstinacy from the infusion of spiritual zeal.

Truth and reality are two different things. Truth is nothing more or less than an expression of reality as you perceive it, while reality being something totally independent of, and indifferent to how you express, or even, perceive it. People differ only in their reference to reality; and this difference is not without its own implications. Certain interpretations have more value in certain situations, and vice versa. Any number of opposite propositions may be true simultaneously, but their truth value will ultimately decide their worth. From which angle to look at reality at a certain time, is a wisdom philosophy is not designed to endow. It can only help you refine your perception. In order to choose and change your mode of perception, you perhaps need Will.

Philosophers are composed of flesh and blood as well as other human creatures; and however sublimated and refined the theory of these may be, a little practical frailty is as incident to them as to other mortals. It is, indeed, in theory only, and not in practice, as we have before hinted, that consists the difference: for though such great beings think much better and more wisely, they always act exactly like other men. They know very well how to subdue all appetites and passions, and to despise both pain and pleasure; and this knowledge affords much delightful contemplation, and is easily acquired; but the practice would be vexatious and troublesome; and, therefore, the same wisdom which teaches them to know this, teaches them to avoid carrying it into execution.

In Antwerp, the more tongues you could master, the more you could succeed. If he lacked a phrase in one language, he had it in another, and his earnest vehemence made up for any gaps. He sought out, as he had in Italy, the company of sober elders, whose table talk was refined and who would give away their wisdom to a young foreigner who admired them, one who asks questions, questions, and looks impressed by the replies. Such dignitaries always need a repository for their secrets, just as they need a man who will take a confidential dispatch and be back with an answer before you notice he’s gone. The drawback is that one must consent to their indoor lives: no calcio, just polite archery on a Sunday. The courtyards where one trades in wool and money may be open to the sky, yet they cannot help but smell of tallow, ink and dinners, seeped into the wool of dark winter garments: he would walk, and under the shadow of the Steen with its warehouses take a breath of river air, and imagine the great world beyond. There were some hundred of his countrymen – Englishmen, that is – dwelling in or around their English House; they lived side by side with the Castilian nation, the Portuguese and the Germans, but they were cherished by the city because they paid so well for their privileges.

Such was the bridal-hour of Genius and Humanity. Who shall rehearse the tale of their after-union? Who shall depict its bliss and bale? Who shall tell how He, between whom and the Woman God put enmity, forged deadly plots to break the bond or defile its purity? Who shall record the long strife between Serpent and Seraph? How still the Father of Lies insinuated evil into good - pride into wisdom - grossness into glory - pain into bliss - poison into passion? How the 'dreadless Angel' defied, resisted, and repelled? How, again and again, he refined the polluted cup, exalted the debased emotion, rectified the perverted impulse, detected the lurking venom, baffled the frontless temptation - purified, justified, watched, and withstood? How, by his patience, by his strength, by that unutterable excellence he held from God - his Origin - this faithful Seraph fought for Humanity a good fight through time; and, when Time's course closed, and Death was encountered at the end, barring with fleshless arms the portals of Eternity, how Genius still held close his dying bride, sustained her through the agony of the passage, bore her triumphant into his own home - Heaven; restored her, redeemed, to Jehovah - her Maker; and at last, before Angel and Archangel, crowned her with the crown of Immortality. Who shall, of these things, write the chronicle?

the orthogonality thesis suggests that we cannot blithely assume that a superintelligence will necessarily share any of the final values stereotypically associated with wisdom and intellectual development in humans—scientific curiosity, benevolent concern for others, spiritual enlightenment and contemplation, renunciation of material acquisitiveness, a taste for refined culture or for the simple pleasures in life, humility and selflessness, and so forth.

: Whether we are aware of it or not, we will refine the quality of our humanity throughout the course of our lives. More and more, people seek spiritual techniques to help them do this. But joy and suffering will do this for you, too. Every lifetime offers countless opportunities to become more whole. Life offers its wisdom generously. Everything teaches. Not everyone learns. Life asks of us the same thing we have been asked in every class: "Stay awake." "Pay attention." But paying attention is no simple matter. It requires us not to be distracted by expectations, past experiences, labels, and masks. It asks that we not jump to early conclusions and that we remain open to surprise. Wisdom comes most easily to those who have the courage to embrace life without judgment and are willing to not know, sometimes for a long time. It requires us to be more fully and simply alive than we have been taught to be. It may require us to suffer. But ultimately we will be more than we were when we began.

Archaeology is a deeply conservative discipline and I have found that archaeologists, no matter where they are working, have a horror of questioning anything their predecessors and peers have already announced to be true. They run a very real risk of jeopardizing their careers if they do. In consequence they focus--perhaps to a large extent subconsciously--on evidence and arguments that don't upset the applecart. There might be room for some tinkering around the edges, some refinement of orthodox ideas, but God forbid that anything should be discovered that might seriously undermine the established paradigm.

Buddhist Psychology You can use enlightening Buddhist practices to transform your life. Unfortunately, many people do not know it, but the Buddhist Dharma, or teaching, is actually a scientific system of psychology, developed in India and further refined in Tibet. It is a psychology that works. I call it a „joyous science of the heart“ because it is based on the idea that while unenlightened life is full of suffering, you are completely capable of escaping from that suffering. You can get well. In fact, you already are well; you just need to awaken to that fact. And how do you do this? By analyzing your thought patterns. When you do, you realize that you are full of „misknowledge“ - misunderstandings of yourself and the world that lead to anger, discontent, and fear. The target of Buddhist practice and the constant theme of this book is the primal misconception that you are the center of the universe, that your „self“ is a fixed, constant, and bounded entity. When you meditate on enlightened insights into the true nature of reality and the boundlessness of the self, you develop new habits of thinking. You free yourself from the constraints of your habitual mind. In other words, you teach yourself to think differently. This in turn leads you to act differently. And voila! You are on the path to happiness, fulfillment, and even enlightenment. The battle for happiness is fought and won or lost primarily within the mind. The mind is the absolute key, both to enlightenment and to life. When your mind is peaceful, aware, and under your command, you will be securely happy. When your mind is unaware of its true nature, constantly in turmoil, and in command of you, you will suffer endlessly. This is the whole secret of the Dharma. If you recognize delusion, greed, anger, envy, and pride as the main enemies of your well-being and learn to focus your mind on overcomming them, you can install wisdom, generosity, tolerance, love, and altruism in their place. This is where enlightened psychology can be most useful. Psychology and philosophy are really one entity in Buddhism. They are called the inner science, the science of the human interior. In the flow of Indian history, it is fair to say that the Buddha was a great explorer of the human interior rather than some sort of religious prophet. He came into the world at a time when people were just beginning to experiment with self-exploration, but mostly in an escapist way, using their focus on the inner world to run away from the sufferings of life by entering a supposed realm of absolute quiet far removed from everday existence. The Buddha started out exploring that way too, but then realized the futility of escapism and discovered instead a way of being happier here and now. (pp. 32-33)

There is no man,” he began, “however wise, who has not at some period of his youth said things, or lived in a way the consciousness of which is so unpleasant to him in later life that he would gladly, if he could, expunge it from his memory. And yet he ought not entirely to regret it, because he cannot be certain that he has indeed become a wise man—so far as it is possible for any of us to be wise—unless he has passed through all the fatuous or unwholesome incarnations by which that ultimate stage must be preceded. I know that there are young fellows, the sons and grandsons of famous men, whose masters have instilled into them nobility of mind and moral refinement in their schooldays. They have, perhaps, when they look back upon their past lives, nothing to retract; they can, if they choose, publish a signed account of everything they have ever said or done; but they are poor creatures, feeble descendants of doctrinaires, and their wisdom is negative and sterile. We are not provided with wisdom, we must discover it for ourselves, after a journey through the wilderness which no one else can take for us, an effort which no one can spare us, for our wisdom is the point of view from which we come at last to regard the world

But if it is true that people have known for thousands of years what it takes to become free and in control of one’s life, why haven’t we made more progress in this direction? Why are we as helpless, or more so, than our ancestors were in facing the chaos that interferes with happiness? There are at least two good explanations for this failure. In the first place, the kind of knowledge—or wisdom—one needs for emancipating consciousness is not cumulative. It cannot be condensed into a formula; it cannot be memorized and then routinely applied. Like other complex forms of expertise, such as a mature political judgment or a refined aesthetic sense, it must be earned through trial-and-error experience by each individual, generation after generation. Control over consciousness is not simply a cognitive skill. At least as much as intelligence, it requires the commitment of emotions and will. It is not enough to know how to do it; one must do it, consistently, in the same way as athletes or musicians who must keep practicing what they know in theory. And this is never easy. Progress is relatively fast in fields that apply knowledge to the material world, such as physics or genetics. But it is painfully slow when knowledge is to be applied to modify our own habits and desires.

Auric Colors and Their Meanings. Ÿ Black: represents hatred, malice, revenge, and similar feelings. Ÿ Gray: of a bright shade, represents selfishness. Ÿ Gray: of a peculiar shade (almost that of a corpse) , represents fear and terror. Ÿ Gray: of a dark shade, represents depression and melancholy. Ÿ Green: of a dirty shade, represents jealousy. If much anger is mingled with the jealousy, it will appear as red flashes on the green background. Ÿ Green: of almost a slate color shade, represents low deceit. Ÿ Green: of a peculiar bright shade, represents tolerance to the opinions and beliefs of others, easy adjustment to changing conditions, adaptability, tact, politeness, worldly wisdom, etc., and qualities which some might possibly consider "refined deceit." Ÿ Red: of a shade resembling the dull flame when it bursts out of a burning building, mingled with the smoke, represents sensuality and the animal passions. Ÿ Red: seen in the shape of bright red flashes resembling the lightning flash in shape, indicates anger. These are usually shown on a black background in the case of anger arising from hatred or malice, but in cases of anger arising from jealousy they appear on a greenish background. Anger arising from indignation or defense of a supposed "right," lacks these backgrounds, and usually shows as red flashes independent of a background. Ÿ Blue: of a dark shade, represents religious thought, emotion, and feeling. This color, however, varies in clearness according to the degree of unselfishness manifest in the religious conception. The shades and degrees of clearness vary from a dull indigo to Ÿ Crimson: represents love, varying in shade according to the character of the passion. A gross sensual love will be a dull and heavy crimson, while one mixed with higher feelings will appear in lighter and more pleasing shades. A very high form of love shows a color almost approaching a beautiful rose color. Ÿ Brown: of a reddish tinge, represents avarice and greed. Ÿ Orange: of a bright shade, represents pride and ambition. Ÿ Yellow: in its various shades, represents intellectual power. If the intellect contents itself with things of a low order, the shade is a dark, dull yellow; and as the field of the intellect rises to higher levels, the color grows brighter and clearer, a beautiful golden yellow betokening great intellectual attainment, broad and brilliant reasoning, etc. a beautiful rich violet, the latter representing the highest religious feeling. § Light Blue: of a peculiarly clear and luminous shade, represents spirituality. Some of the higher degrees of spirituality observed in ordinary mankind show themselves in this shade of blue filled with luminous bright points, sparkling and twinkling like stars on a clear winter night.

But you, do you know what you are doing?" he exclaimed. "What is the reason for which you deem yourselves our betters? Have you excelled us in arts or letters? Have our thinkers been less profound than yours? Has our civilisation been less elaborate, less complicated, less refined than yours? Why, when you lived in caves and clothed yourselves with skins we were a cultured people. Do you know that we tried an experiment which is unique in the history of the world? We sought to rule this great country not by force, but by wisdom. And for centuries we succeeded. Then why does the white man despise the yellow? Shall I tell you? Because he has invented the machine gun. That is your superiority. We are a defenceless horde and you can blow us into eternity. You have shattered the dream of our philosophers that the world could be governed by the power of law and order. And now you are teaching our young men your secret. You have thrust your hideous inventions upon us. Do you not know that we have a genius for mechanics? Do you not know that there are in this country four hundred millions of the most practical and industrious people in the world? Do you think it will take us long to learn? And what will become of your superiority when the yellow man can make as good guns as the white and fire them as straight? You have appealed to the machine gun and by the machine gun shall you be judged.

Why are we as helpless, or more so, than our ancestors were in facing the chaos that interferes with happiness? There are at least two good explanations for this failure. In the first place, the kind of knowledge—or wisdom—one needs for emancipating consciousness is not cumulative. It cannot be condensed into a formula; it cannot be memorized and then routinely applied. Like other complex forms of expertise, such as a mature political judgment or a refined aesthetic sense, it must be earned through trial-and-error experience by each individual, generation after generation. Control over consciousness is not simply a cognitive skill. At least as much as intelligence, it requires the commitment of emotions and will. It is not enough to know how to do it; one must do it, consistently, in the same way as athletes or musicians who must keep practicing what they know in theory. And this is never easy. Progress is relatively fast in fields that apply knowledge to the material world, such as physics or genetics. But it is painfully slow when knowledge is to be applied to modify our own habits and desires. Second, the knowledge of how to control consciousness must be reformulated every time the cultural context changes. The wisdom of the mystics, of the Sufi, of the great yogis, or of the Zen masters might have been excellent in their own time—and might still be the best, if we lived in those times and in those cultures. But when transplanted to contemporary California those systems lose quite a bit of their original power. They contain elements that are specific to their original contexts, and when these accidental components are not distinguished from what is essential, the path to freedom gets overgrown by brambles of meaningless mumbo jumbo. Ritual form wins over substance, and

There is no man,” he began, “however wise, who has not at some period of his youth said things, or lived in a way the consciousness of which is so unpleasant to him in later life that he would gladly, if he could, expunge it from his memory. And yet he ought not entirely to regret it, because he cannot be certain that he has indeed become a wise man — so far as it is possible for any of us to be wise — unless he has passed through all the fatuous or unwholesome incarnations by which that ultimate stage must be preceded. I know that there are young fellows, the sons and grandsons of famous men, whose masters have instilled into them nobility of mind and moral refinement in their schooldays. They have, perhaps, when they look back upon their past lives, nothing to retract; they can, if they choose, publish a signed account of everything they have ever said or done; but they are poor creatures, feeble descendants of doctrinaires, and their wisdom is negative and sterile. We are not provided with wisdom, we must discover it for ourselves, after a journey through the wilderness which no one else can take for us, an effort which no one can spare us, for our wisdom is the point of view from which we come at last to regard the world. The lives that you admire, the attitudes that seem noble to you are not the result of training at home, by a father, or by masters at school, they have sprung from beginnings of a very different order, by reaction from the influence of everything evil or commonplace that prevailed round about them. They represent a struggle and a victory. I can see that the picture of what we once were, in early youth, may not be recognisable and cannot, certainly, be pleasing to contemplate in later life. But we must not deny the truth of it, for it is evidence that we have really lived, that it is in accordance with the laws of life and of the mind that we have, from the common elements of life, of the life of studios, of artistic groups — assuming that one is a painter — extracted something that goes beyond them.

Heartened up by this story, I began to draw upon his more comprehensive knowledge as to the ages of the pictures and as to certain of the stories connected with them, upon which I was not clear; and I likewise inquired into the causes of the decadence of the present age, in which the most refined arts had perished, and among them painting, which had not left even the faintest trace of itself behind. "Greed of money," he replied, "has brought about these unaccountable changes. In the good old times, when virtue was her own reward, the fine arts flourished, and there was the keenest rivalry among men for fear that anything which could be of benefit to future generations should remain long undiscovered. Then it was that Democritus expressed the juices of all plants and spent his whole life in experiments, in order that no curative property should lurk unknown in stone or shrub. That he might understand the movements of heaven and the stars, Eudoxus grew old upon the summit of a lofty mountain: three times did Chrysippus purge his brain with hellebore, that his faculties might be equal to invention. Turn to the sculptors if you will; Lysippus perished from hunger while in profound meditation upon the lines of a single statue, and Myron, who almost embodied the souls of men and beasts in bronze, could not find an heir. And we, sodden with wine and women, cannot even appreciate the arts already practiced, we only criticise the past! We learn only vice, and teach it, too. What has become of logic? of astronomy? Where is the exquisite road to wisdom? Who even goes into a temple to make a vow, that he may achieve eloquence or bathe in the fountain of wisdom? And they do not pray for good health and a sound mind; before they even set foot upon the threshold of the temple, one promises a gift if only he may bury a rich relative; another, if he can but dig up a treasure, and still another, if he is permitted to amass thirty millions of sesterces in safety! The Senate itself, the exponent of all that should be right and just, is in the habit of promising a thousand pounds of gold to the capitol, and that no one may question the propriety of praying for money, it even decorates Jupiter himself with spoils'. Do not hesitate, therefore, at expressing your surprise at the deterioration of painting, since, by all the gods and men alike, a lump of gold is held to be more beautiful than anything ever created by those crazy little Greek fellows, Apelles and Phydias!

For while asceticism is certainly an important strand in the frugal tradition, so, too, is the celebration of simple pleasures. Indeed, one argument that is made repeatedly in favor of simple living is that it helps one to appreciate more fully elementary and easily obtained pleasures such as the enjoyment of companionship and natural beauty. This is another example of something we have already noted: the advocates of simple living do not share a unified and consistent notion of what it involves. Different thinkers emphasize different aspects of the idea, and some of these conflict. Truth, unlike pleasure, has rarely been viewed as morally suspect. Its value is taken for granted by virtually all philosophers. Before Nietzsche, hardly anyone seriously considered as a general proposition the idea that truth may not necessarily be beneficial.26 There is a difference, though, between the sort of truth the older philosophers had in mind and the way truth is typically conceived of today. Socrates, the Epicureans, the Cynics, the Stoics, and most of the other sages assume that truth is readily available to anyone with a good mind who is willing to think hard. This is because their paradigm of truth—certainly the truth that matters most—is the sort of philosophical truth and enlightenment that can be attained through a conversation with like-minded friends in the agora or the garden. Searching for and finding such truth is entirely compatible with simple living. But today things are different. We still enjoy refined conversation about philosophy, science, religion, the arts, politics, human nature, and many other areas of theoretical interest. And these conversations do aim at truth, in a sense. As Jürgen Habermas argues, building on Paul Grice’s analysis of conversational conventions, regardless of how we actually behave and our actual motivations, our discussions usually proceed on the shared assumption that we are all committed to establishing the truth about the topic under discussion.27 But a different paradigm of truth now dominates: the paradigm of truth established by science. For the most part this is not something that ordinary people can pursue by themselves through reflection, conversation, or even backyard observation and experiment. Does dark matter exist? Does eating blueberries decrease one’s chances of developing cancer? Is global warming producing more hurricanes? Does early involvement with music and dance make one smarter or morally better? Are generous people happier than misers? People may discuss such questions around the table. But in most cases when we talk about such things, we are ultimately prepared to defer to the authority of the experts whose views and findings are continually reported in the media.

The centre of the conception of wisdom in the Bible is the Book of Ecclesiastes, whose author, or rather, chief editor, is sometimes called Koheleth, the teacher or preacher. Koheleth transforms the conservatism of popular wisdom into a program of continuous mental energy. Those who have unconsciously identified a religious attitude either with illusion or with mental indolence are not safe guides to this book, although their tradition is a long one. Some editor with a “you’d better watch out” attitude seems to have tacked a few verses on the end suggesting that God trusts only the anti-intellectual, but the main author’s courage and honesty are not to be defused in this way. He is “disillusioned” only in the sense that he has realized that an illusion is a self-constructed prison. He is not a weary pessimist tired of life: he is a vigorous realist determined to smash his way through every locked door of repression in his mind. Being tired of life is in fact the only mental handicap for which he has no remedy to suggest. Like other wise men, he is a collector of proverbs, but he applies to all of them his touchstone and key word, translated in the AV [the Authorized Version] as “vanity.” This word (hebel) has a metaphorical kernel of fog, mist, or vapour, a metaphor that recurs in the New Testament (James 4:14). It this acquires a derived sense of “emptiness,” the root meaning of the Vulgate’s vanitas. To put Koheleth’s central intuition into the form of its essential paradox: all things are full of emptiness. We should not apply a ready-made disapproving moral ambience to this word “vanity,” much less associate it with conceit. It is a conception more like the shunyata or “void” of Buddhist though: the world as everything within nothingness. As nothing is certain or permanent in the world, nothing either real or unreal, the secret of wisdom is detachment without withdrawal. All goals and aims may cheat us, but if we run away from them we shall find ourselves bumping into them. We may feel that saint is a “better” man than a sinner, and that all of our religious and moral standards would crumble into dust if we did not think so; but the saint himself is most unlikely to take such a view. Similarly Koheleth went through a stage in which he saw that wisdom was “better” than folly, then a stage in which he saw that there was really no difference between them as death lies in wait for both and finally realized that both views were equally “vanity”. As soon as we renounce the expectation of reward, in however, refined a guise, for virtue or wisdom, we relax and our real energies begin to flow into the soul. Even the great elegy at the end over the failing bodily powers of old age ceases to become “pessimistic” when we see it as part of the detachment with which the wise man sees his life in the context of vanity. We take what comes: there is no choice in the matter, hence no point in saying “we should take what comes.” We soon realize by doing so that there is a cyclical rhythm in nature. But, like other wheels, this is a machine to be understood and used by man. If it is true that the sun, the seasons, the waters, and human life itself go in cycles, the inference is that “there is a time for all things,” something different to be done at each stage of the cycle. The statement “There is nothing new under the sun” applies to wisdom but not to experience , to theory but not to practice. Only when we realize that nothing is new can we live with an intensity in which everything becomes new.

Elections were, in the words of James Madison, meant to “refine and enlarge the public views, by passing them through the medium of a chosen body of citizens, whose wisdom may best discern the true interest of their country.

Enlightenment is gained through ignorance. Ignorance proceeds sorrow, pain and suffering. Refinement through pain come wisdom and knowledge which in turn becomes enlightenment and to know better is to do better.

Sadness is a grieve spirit. But Sorrow is refined the soul.

According to the Bible, God devised marriage to reflect his saving love for us in Christ, to refine our character, to create stable human community for the birth and nurture of children, and to accomplish all this by bringing the complementary sexes into an enduring whole-life union.

Sitting is one of the four dignified postures: walking, standing, sitting, and lying down. Zen is one of the six stages of spiritual perfection: dedication, commandments, perseverance, progress, meditation, and wisdom. Zen is clearly known as dhyana, a Sanskrit word for meditation. In Chinese it is translated as ching-lu, meaning quiet contemplation. It means to become stable and then quiet, to become peaceful after becoming quiet, and finally to contemplate carefully. For this reason the former four dignified postures and the six stages of spiritual perfection all arise from quiet contemplation. In Zen Buddhism, Zen combines the above six stages of perfection. In order to train in Zen it is proper to sit in meditation according to prescribed form. Therefore, sitting is regarded as correct for Zen training. For walking there is the method of kinhin or walking meditation. For standing there is the dignified manner of refinement in speaking and being silent in daily life. For lying down there is the way of reclining like a lion. These serve as variations of meditation. Therefore, it is said that in Zen Buddhism one of the four dignified postures is meditation. Thus there is a start and a finish in things, and a beginning and an end in matters; and if one knows where front and rear are one is near the Way. Students, please quietly contemplate this very carefully.31

The refining of carbohydrates represented the most dramatic change in human nutrition since the introduction of agriculture.

appointed vice-chancellor of Cambridge University, calculated that God made the world on October 23, 4004 BC, but he was able to further refine Ussher’s arithmetic, proving that God got started at exactly 9:00 that morning, presumably after His breakfast.

There are two questions that the thinking heart might ask about the new millennium. It may wonder if we can survive the world our brain has created for us and the pace at which it is running us and, even if the brain is clever enough to keep us alive in its new millennium world, will we want to live in that world if we only end up feeling more disconnected, hostile, self-protective, afraid, and alone in the universe—brilliant minds lacking loving souls. An objective of this book is to offer the possibility of putting more heart into our life by learning to quiet the restless, passionate brain so it may listen for the code of a gentler, more loving heart capable of reminding it that it is supposed to not only fulfill a biological evolutionary imperative but also be an instrument for refinement and expression of the soul.

The increase in meditation research in recent decades is perhaps only one manifestation of a broadly distributive, collaborative, and highly intentional investigation, through multiple complementary lenses, of the nature of our own minds, bodies, and brains and how they interact to influence health and disease, well-being and suffering, happiness and depression, and, ultimately, our basic humanity. Its promise and import seem to lie in examining and understanding our potential for ongoing development as conscious and compassionate beings—our capacity to grow into what is deepest and best in ourselves both as individuals and as a species—perhaps in time to avert some of the present and potentially impending disasters we face as a result of being a precocious species on a limited and fragile planet. The Latin Homo sapiens sapiens means, literally, the species that knows and knows that it knows. The species name itself captures our core capacity for awareness and meta-awareness. Perhaps it is time for us to live our way into this potential of ours as a species before it is too late. And since meditation has everything to do with awareness and attention and their refinement through practice, this itself is a major nexus of serendipitous convergence from which humanity may ultimately benefit by drawing upon all of its various wisdom traditions and methodologies, including those of both science and the contemplative traditions at their best.

There is no man,’ he began, ‘however wise, who has not at some period of his youth said things, or lived in a way the consciousness of which is so unpleasant to him in later life that he would gladly, if he could, expunge it from his memory. And yet he ought not entirely to regret it, because he cannot be certain that he has indeed become a wise man—so far as it is possible for any of us to be wise—unless he has passed through all the fatuous or unwholesome incarnations by which that ultimate stage must be preceded. I know that there are young fellows, the sons and grand sons of famous men, whose masters have instilled into them nobility of mind and moral refinement in their schooldays. They have, perhaps, when they look back upon their past lives, nothing to retract; they can, if they choose, publish a signed account of everything they have ever said or done; but they are poor creatures, feeble descendants of doctrinaires, and their wisdom is negative and sterile. We are not provided with wisdom, we must discover it for ourselves, after a journey through the wilderness which no one else can take for us, an effort which no one can spare us, for our wisdom is the point of view from which we come at last to regard the world.

Sorrow has a great refining influence on our sacred souls.

In the furnace of fire, gold and silver are refined.

Adversity refined us like gold.

Adversity refined a man like gold.

According to the Bible, God devised marriage to reflect his saving love for us in Christ, to refine our character, to create stable human community for the birth and nurture of children, and to accomplish all this by bringing the complementary sexes into an enduring whole-life union. It needs to be said, therefore, that this Christian vision for marriage is not something that can be realized by two people of the same sex.

Cleave’s desire for simplicity led him to theorize that any cluster of diseases so intimately associated must have a single underlying cause. Darwin’s theory of evolution led Cleave to believe that endemic chronic disease must be caused by a relatively rapid change in our environment to which we had not yet adapted. He called this idea “The Law of Adaptation”: species require “an adequate period of time for adaptation to take place to any unnatural (i.e., new) feature in the environment,” he wrote, “so that any danger in the feature should be assessed by how long it has been there.” The refining of carbohydrates represented the most dramatic change in human nutrition since the introduction of agriculture. “Whereas cooking has been going on in the human race for probably 200,000 years,” Cleave said, “there is no question yet of our being adapted to the concentration of carbohydrates…. Such processes have been in existence little more than a century for the ordinary man and from an evolutionary point of view this counts as nothing at all.” Cleave

In Buddhism, being intelligent and inquisitive is not a crime. It is also not a question of being either exclusively intellectual or exclusively devoted, with-we hope-lots of blissful experiences. There is nobody but ourselves to restrict the range of skillful means that we may beneficially apply as practitioners. Being skillful as well as developing higher insight and wisdom are certainly two major focuses on the Buddhist path, and both obviously require some intelligence and refined mental activity.

In 1966, they published Diabetes, Coronary Thrombosis and the Saccharine Disease, a book in which they argued that all the common chronic diseases of Western societies—including heart disease, obesity, diabetes, peptic ulcers, and appendicitis—constituted the manifestations of a single, primary disorder that could be called “refined-carbohydrate disease.

After the publication of Banting’s Letter on Corpulence in 1863, physicians would routinely advise their fat patients to avoid carbohydrates, particularly sweets, starches, and refined carbohydrates, and this practice continued as the standard treatment of obesity and overweight through the better part of the twentieth century.

The likely explanation is the effect of diet on this regulation of fat metabolism and energy balance. Since insulin, as Astwood noted, is the hormone responsible for promoting the incorporation of fat into our adipose tissue and the conversion of carbohydrates into fat, the obvious suspects are refined carbohydrates and easily digestible starches, which have well-documented effects on insulin.

This led investigators to propose that all these diseases had a single common cause—the consumption of easily digestible, refined carbohydrates.

If the primary change in traditional diets with Westernization was the addition of sugar, flour, and white rice, and this in turn occurred shortly before the appearance of chronic disease, then the most likely explanation was that those processed, refined carbohydrates were the cause of the disease.

the fiber hypothesis caught on immediately upon appearing in the journals. The refined-carbohydrate hypothesis, which was the only one of the two that was capable of explaining the actual evidence, remained a fringe concept.

Cleave believed the concentration of carbohydrates in the refining process did its damage in three ways.

When researchers looked at trends between diet and disease, as Himsworth and Joslin had done with diabetes and Keys and a later generation of researchers would do with heart disease and even cancer, they would measure only fat, protein, and total carbohydrate consumption and fail to account for any potential effect of refined carbohydrates.

these investigators, too, concluded that differences in cancer rates could be explained by differences in fat consumption and animal-fat consumption, particularly between Japan and the United States. They did not serve science well by ignoring sugar consumption and the difference between refined and unrefined carbohydrates.

Finally, the refining process increased the rate of digestion of carbohydrates, and so the onrush of blood sugar on the pancreas, which would explain diabetes.

Insulin works to deposit calories as fat and to inhibit the use of that fat for fuel. Dietary carbohydrates are required to allow this fat storage to occur. Since glucose is the primary stimulator of insulin secretion, the more carbohydrates consumed—or the more refined the carbohydrates—the greater the insulin secretion, and thus the greater the accumulation of fat. “Carbohydrate is driving insulin is driving fat,” as the Harvard endocrinologist George Cahill recently summed it up.

excess weight and obesity, like all diseases of civilization, are caused by the singular hormonal effects of a diet rich in refined and easily digestible carbohydrates. The fattening of our adult years, after all, is not just associated with chronic diseases of civilization, it is a disease of civilization, and so it, too, may be a symptom of an underlying disorder. In this hypothesis, it is the quality of the calories consumed that regulates weight, and the quantity—more calories consumed than expended—is a secondary phenomenon.

WHEN IT COMES TO THE CAUSE of chronic disease, as we discussed earlier, the carbohydrate hypothesis rests upon two simple propositions. First, if our likelihood of contracting a particular disease increases once we already have Type 2 diabetes or metabolic syndrome, then it’s a reasonable assumption that high blood sugar and/or insulin is involved in the disease process. Second, if blood sugar and insulin are involved, then we have to accept the possibility that refined and easily digestible carbohydrates are as well.

The thrifty gene could be the answer only if diabetes was of long duration in the species—and there is no evidence of that. The disease seems to appear only after populations have access to sugar and other refined carbohydrates.

if fatter mothers are more likely to make fatter babies, and fatter babies are more likely to make fatter mothers, which is also a well-documented observation, then this is another vicious cycle. It suggests that, once a generation of adolescents and adults start eating the highly refined carbohydrates and sugars now ubiquitous in our diets, even their children will feel the effect, and perhaps their children’s children as well.

Knowledge refined from experience becomes a weight upon wisdom when its driving purpose is solely selfish.

My Portion // PS. 142:5 My Maker, my Husband ISAIAH 54:5 My Well beloved S. OF S. 1:13, KJV My Savior // 2 PET. 3:18 My Hope // 1 TIM. 1:1 My Brother // MK. 3:35 My Helper // HEB. 13:6 My Physician //JER. 8:22 My Healer // LK. 9:11) My Refiner and my Purifier // MAL. 3:3 My Lord and Master JN. 13:13, KJV My Servant // LK. 12:37) My Example // JN. 13:15 My Teacher // JN. 3:2 My Shepherd // PS. 23:1 My Keeper // JN. 17:12 My Feeder // EZK. 34:23 My Leader // IS. 40:11 My Restorer // PS. 23:3 My Restingplace // JER. 50:6 My Meat and my Drink JN. 6:55, KJV My Passover // 1 COR. 5:7 My Peace // EPH. 2:14, My Wisdom, my Righteousness, my Sanctification, my Redemption

The Peruvian Indians, in the highlands and in the eastern watershed of the Andes, and also in the Amazon Basin, have built superb bodies with high immunity to dental caries and with splendidly developed facial and dental arch forms while living on the native foods in accordance with their accumulated wisdom. Whenever they have adopted the foods of modern civilization and have displaced their own nutrition, dental caries has been found to be wide-spread; and in the succeeding generations following the adoption of modern foods, a change in facial and dental arch forms has developed. The modernized foods which displaced their native foods were the typical white man's dietary of refined-flour products, sugar, sweetened foods, canned goods, and polished rice

The best legacy a man can leave his children is the memory and influence of a large, broad, finely developed mentality, a well-disciplined, highly cultured mind, a sweet, beautiful character which has enriched everybody who came in contact with it, a refined personality, a magnanimous spirit. To leave a clean record, an untarnished name, a name which commanded respect for honesty and integrity which were above suspicion ; this is a legacy worthwhile, a wealth beyond the reach of fire or flood, disaster or accident on land or sea. This is a legacy allied to divinity.

Learning’s purest form,” Jones replied, “is realized by the individual who continues a quest beyond the classroom, fueled by a passion to discern wisdom. Wisdom—genuine truth—holds the key to refining one’s thinking.

Cohen testified that there was no 'direct relationship' linking heart disease to dietary fats, and that he had been able to induce the same blood-vessel complications seen in heart disease merely by feeding sugar to his laboratory rats. Peter Cleave testified to his belief that the problem extended to all refined carbohydrates. 'I don't hold the cholesterol view for a moment,' Cleave said, noting that mankind had been eating saturated fats for hundreds of thousands of years. 'For a modern disease to be related to an old-fashioned food is one of the most ludicrous things I have ever heard in my life... but, when it comes to the dreadful sweet things that are served up... that is a very different proposition.

is a sure source of silver, a place where gold is refined. 2Iron is taken from the earth; rock is smelted into copper. 3Humansx put an end to darkness, dig for ore to the farthest depths, into stone in utter darkness, 4open a shaft away from any inhabitant, places forgotten by those on foot, apart from any human they hang and sway. 5Earth--from it comes food-- is turned over below ground as by fire.y 6Its rocks are the source for lapis lazuli; there is gold dust in it. 7A path-- no bird of prey knows it; a hawk's eye hasn't seen it; 8proud beasts haven't trodden on it; a lion hasn't crossed over it. 9Humans thrust their hands into flint, pull up mountains from their roots, 10cut channels into rocks; their eyes see everything precious. 11They dam up the sources of rivers; hidden things come to light. Wisdom's value 12But wisdom, where can it be found; where is the place of understanding? 13Humankind doesn't know its value; it isn't found in the land of the living. 14The Deepz says, "It's not with me"; the Seaa says, "Not alongside me!" 15It can't be bought with gold; its price can't be measured in silver, 16can't be weighed against gold from Ophir, with precious onyx or lapis lazuli. 17Neither gold nor glass can compare with it; she can't be acquired with gold jewelry. 18Coral and jasper shouldn't be mentioned; the price of wisdom is more than rubies. 19Cushite topaz won't compare with her; she can't be set alongside pure gold. 20But wisdom, where does she come from? Where is the place of understanding? 21She's hidden from the eyes of all the living, concealed from birds of the sky. 22Destructionb and Death have said, "We've heard a report of her." 23God understands her way; he knows her place; 24for he looks to the ends of the earth and surveys everything beneath the heavens. 25In order to weigh the wind, to prepare a measure for waters, 26when he made a decree for the rain, a path for thunderbolts, 27then he observed it, spoke of it, established it, searched it out, 28and said to humankind: "Look, the fear of the LORD is wisdom; turning from evil is understanding.

Everyone cannot elevate or even revelate at the same time and/or season; an appointment to elevation can result from being specially chosen...like fruit that is ready, ripe and refined for its pleasurable taste. Even scriptural wisdom documents that "Many are called, few are chosen." Those chosen 'few' may deeply sense that at the core function of elevation is an acension both to and from a higher positioned calling for it...a destiny appointment that will be met without haste...separation has the ability to confirm that elevation has its own appointment...prompted by the foreknowledge of a most SUPER natural selection.

Prior to the official acceptance of the low-fat-is-good-health dogma, clinical investigators, predominantly British, had proposed another hypothesis for the cause of heart disease, diabetes, colorectal and breast cancer, tooth decay, and half-dozen or so other chronic diseases, including obesity. The hypothesis was based on decades of eyewitness testimony from missionary and colonial physicians and two consistent observations: that these “diseases of civilization” were rare to nonexistent among isolated populations that lived traditional lifestyles and ate traditional diets, and that these diseases appeared in these populations only after they were exposed to Western foods—in particular, sugar, flour, white rice, and maybe beer. These are known technically as refined carbohydrates, which are those carbohydrate-containing foods—usually sugars and starches—that have been machine-processed to make them more easily digestible. In

You are a diamond, a precious gem. You will be sought, found, cut, refined, and polished to perfection in due time. Step into the light and shine.