The Aspect Of Essence Quotes

Love is eternal -- the aspect may change, but not the essence. There is the same difference in a person before and after he is in love as there is in an unlighted lamp and one that is burning. The lamp was there and was a good lamp, but now it is shedding light too, and that is its real function. And love makes one calmer about many things, and that way, one is more fit for one's work.

Love is something eternal... The aspect may change but not the essence.

[On Schopenhauer in Black and White] Schopenhauer's views of love are flawed. Love can't be merely an illusion of the mind to aid in procreation, but the path to redemption for an otherwise violently selfish species. Past human greatness has proven that when challenged, love can overpower impulsive instinct, and in essence, the vilest aspects of our nature.

In our description of nature the purpose is not to disclose the real essence of the phenomena but only to track down, as far as possible, relations between the manifold aspects of our experience.

For a hundred years or more, every textbook of psychology and psychotherapy has advised that some method of talking about distressing feelings can resolve them. However, as we’ve seen, the experience of trauma itself gets in the way of being able to do that. No matter how much insight and understanding we develop, the rational brain is basically impotent to talk the emotional brain out of its own reality. I am continually impressed by how difficult it is for people who have gone through the unspeakable to convey the essence of their experience. It is so much easier for them to talk about what has been done to them—to tell a story of victimization and revenge—than to notice, feel, and put into words the reality of their internal experience. Our scans had revealed how their dread persisted and could be triggered by multiple aspects of daily experience. They had not integrated their experience into the ongoing stream of their life. They continued to be “there” and did not know how to be “here”—fully alive in the present.

A homely face does not guarantee a homely character. Appearance is the body, character is the spirit, and the soul bears the most vital qualities.

I don't pay much attention to the distinction between fantasy and science fiction–or between “genre” and “mainstream” for that matter. For me, all fiction is about prizing the logic of metaphors-which is the logic of narratives in general–over reality, which is irreducibly random and senseless. We spend our entire lives trying to tell stories about ourselves–they’re the essence of memory. It is how we make living in this unfeeling accidental universe tolerable. That we call such a tendency “the narrative fallacy” doesn’t mean it doesn’t also touch upon some aspect of the truth. Some stories simply literalize their metaphors a bit more explicitly.

I would venture to say that approaching the Christian Story from this direction, it has long been my feeling (a joyous feeling) that God redeemed the corrupt makingcreatures, men, in a way fitting to this aspect, as to others, of their strange nature. The Gospels contain a fairy-story, or a story of a larger kind which embraces all the essence of fairy-stories. They contain many marvels—peculiarly artistic, beautiful, and moving: ‘mythical’ in their perfect, self-contained significance; and among the marvels is the greatest and most complete conceivable eucatastrophe. But this story has entered History and the primary world; the desire and aspiration of sub-creation has been raised to the fulfillment of Creation. The Birth of Christ is the eucatastrophe of Man’s history. The Resurrection is the eucatastrophe of the story of the Incarnation. This story begins and ends in joy. It has pre-eminently the ‘inner consistency of reality’. There is no tale ever told that men would rather find was true, and none which so many sceptical men have accepted as true on its own merits. For the Art of it has the supremely convincing tone of Primary Art, that is, of Creation. To reject it leads either to sadness or to wrath.

The essence of genius is to present an old thing in new ways, whether it be some force in nature or some aspect of humanity.

Beauty is the only human aspect which cannot be captured on any canvas howsoever hard an artist tries. At the most, the undaunted artist can replicate the beauty on paper but what is a replica in comparison to the original! The humbling resemblance can only be respected, not truly adored. Beauty cannot be imprisoned in the lens of a camera. The images of beauty are a moment of its essence. Beauty cannot be displayed to evoke pleasure for all on a cinema screen. Those are just its imprints, mere illusions of its existence. Beauty cannot be described by words; it cannot be written or read about. There are no suitable words in all the languages of the world, ancient or modern to hold it between a paper and a pen or a script and an eye. Beauty can only be experienced from far, its delightful aroma can only be tasted through one’s eyes and its pleasurable sight can only be felt from the soul. Beauty can only be best described at its origin through a befuddling silence, the kind that leaves one almost on the verge of a pleasurable death, just because one chooses beauty over life. There is nothing in this world to hold something so pure, so divine except a loving heart. And it is the only manner through which love recognises love; the language of love has no alphabet, no words.

lack of agenda is the primary essence of safety, giving our people implicit permission to bring forward any aspect of themselves that needs attention.

A Persian, a Turk, an Arab, and a Greek were traveling to a distant land when they began arguing over how to spend the single coin they possessed among themselves. All four craved food, but the Persian wanted to spend the coin on angur; the Turk, on uzum; the Arab, on inab; and the Greek, on stafil. The argument became heated as each man insisted on having what he desired. A linguist passing by overheard their quarrel. “Give the coin to me,” he said. “I undertake to satisfy the desires of all of you.” Taking the coin, the linguist went to a nearby shop and bought four small bunches of grapes. He then returned to the men and gave them each a bunch. “This is my angur!” cried the Persian. “But this is what I call uzum,” replied the Turk. “You have brought me my inab,” the Arab said. “No! This in my language is stafil,” said the Greek. All of a sudden, the men realized that what each of them had desired was in fact the same thing, only they did not know how to express themselves to each other. The four travelers represent humanity in its search for an inner spiritual need it cannot define and which it expresses in different ways. The linguist is the Sufi, who enlightens humanity to the fact that what it seeks (its religions), though called by different names, are in reality one identical thing. However—and this is the most important aspect of the parable—the linguist can offer the travelers only the grapes and nothing more. He cannot offer them wine, which is the essence of the fruit. In other words, human beings cannot be given the secret of ultimate reality, for such knowledge cannot be shared, but must be experienced through an arduous inner journey toward self-annihilation. As the transcendent Iranian poet, Saadi of Shiraz, wrote, I am a dreamer who is mute, And the people are deaf. I am unable to say, And they are unable to hear.

Father Mike was popular with the church widows. They liked to crowd around him, offering him cookies and bathing in his beatific essence. Part of this essence came from Father Mike's perfect contentment at being five foot four. His shortness had a charitable aspect to it, as though he had given away his height.

What makes people good communicators is, in essence, an ability not to be fazed by the more problematic or offbeat aspects of their own characters. They can contemplate their anger, their sexuality, and their unpopular, awkward, or unfashionable opinions without losing confidence or collapsing into self-disgust. They can speak clearly because they have managed to develop a priceless sense of their own acceptability. They like themselves well enough to believe that they are worthy of, and can win, the goodwill of others if only they have the wherewithal to present themselves with the right degree of patience and imagination. As children, these good communicators must have been blessed with caregivers who knew how to love their charges without demanding that every last thing about them be agreeable and perfect. Such parents would have been able to live with the idea that their offspring might sometimes—for a while, at least—be odd, violent, angry, mean, peculiar, or sad, and yet still deserve a place within the circle of familial love.

In essence you cannot die, for you have always existed and will continue to do so as a vital aspect of the universe; you are the universe singing in praise of itself.

The greatest error of this age is that activity has increased so much, that there is little margin left in one's everyday life for repose. And repose is the secret of all contemplation and meditation, the secret of getting in tune with that aspect of life which is the essence of all things. When one is not accustomed to take repose, one does not know what is behind one's being. This condition is experienced by first preparing the body and the mind by means of purification; and by making the senses fine one is able to tune one's soul with the whole Being.

The Magician should devise for himself a definite technique for destroying "evil." The essence of such a practice will consist in training the mind and the body to confront things which case fear, pain, disgust, shame and the like. He must learn to endure them, then to become indifferent to them, then to become indifferent to them, then to analyze them until they give pleasure and instruction, and finally to appreciate them for their own sake, as aspects of Truth. When this has been done, he should abandon them, if they are really harmful in relation to health and comfort.

Flowers magnetize us with their beauty and reflect back to us our own essence. Their qualities magnify positive aspects of ourselves. They serve as messengers to remind us of the preciousness of life at the most crucial times of our lives. Flowers are doing this for us all the time, and all we have to do is pay attention.

Actually, in its essence, democracy is a totalitarian ideology, though not as extreme as Nazism, fascism or communism. In principle, no freedom is safe in a democracy, every aspect of the individual's life is potentially subject to government control. At the end of the day, the minority is completely at the mercy of the whims of the majority. Even if a democracy has a constitution limiting the powers of the government, this constitution too can be amended by the majority. The only fundamental right you have in a democracy, besides running for office, is the right to vote for a political party. With that solitary vote you hand over your independence and your freedom to the will of the majority.

According to Scripture, it was not man's flesh that fell into sin, but the whole man. The doctrine of total depravity means that the extent of the Fall is total, that every aspect of man's being is tainted by sin, and that the root of it is the 'heart' of man, in his mind, nature and being. To seek refuge in the spirit to escape from the flesh is to seek sanctity in the capitol of sin, for it was and is man's desire to be as God, to be his own god, determining good and evil for himself, which is the essence of original sin (Gen. 3:5). The ascetic quest thus took refuge in sin from sin! It flew from the suburbs of temptation into the central city of sin and was then bewildered to find the enemy there.

A society that fails to value communality — our need to belong, to care for one another, and to feel caring energy flowing toward us — is a society facing away from the essence of what it means to be human. Pathology cannot but ensue. To say so is not a moral assertion but an objective assessment. "When people start to lose a sense of meaning and get disconnected, that's where disease comes from, that's where breakdown in our health — mental, physical, social health — occurs," the psychiatrist and neuroscientist Bruce Perry told me. If a gene or virus were found that caused the same impacts on the population's well-being as disconnection does, news of it would bellow from front-page headlines. Because it transpires on so many levels and so pervasively, we almost take it for granted; it is the water we swim in. We are steeped in the normalized myth that we are, each of us, mere individuals striving to attain private goals. The more we define ourselves that way, the more estranged we become from vital aspects of who we are and what we need to be healthy. Among psychologists there is a wide-ranging consensus about what our core needs consist of. These have been variously listed as: - belonging, relatedness, or connectedness; - autonomy: a sense of control in one's life; - mastery or competence; - genuine self-esteem, not dependent on achievement, attainment, acquisition, or valuation by others; - trust: a sense of having the personal and social resources needed to sustain one through life; - purpose, meaning, transcendence: knowing oneself as part of something larger than isolated, self-centered concerns, whether that something is overtly spiritual or simply universal/humanistic, or, given our evolutionary origins, Nature. "The statement that the physical and mental life of man, and nature, are interdependent means simply that nature is interdependent with itself, for man is a part of nature." So wrote a twenty-six-year-old Karl Marx in 1844. None of this tells you anything you don't already know or intuit. You can check your own experience: What's it like when each of the above needs is met? What happens in your mind and body when it's lacking, denied, or withdrawn?

You only know the universe according to the amount you know the shadows, and you are ignorant of the Real according to what you do not know of the person on which that shadow depends. Inasmuch as He has a shadow, He is known, and inasmuch as one is ignorant of what is in the essence of the shadow of the form which projects the shadow, he is ignorant of Allah. For that reason, we say that Allah is known to us from one aspect and not known to us from another aspect.

if, as the Buddha proposed in the first teachings he gave upon attaining enlightenment, the essence of ordinary life is suffering, then one of the most effective antidotes is laughter—particularly laughter at oneself. Every aspect of experience assumes a certain kind of brightness once you learn to laugh at yourself.

Don’t think about Buddhist terminology; don’t think about what the books say or anything like that. Just ask yourself simply, “How, at this moment, do I interpret myself?” That’s all.

It is clear that something is seriously lacking in the way we humans are going about things. But what is it that we lack? The fundamental problem, I believe, is that at every level we are giving too much attention to the external, material aspects of life while neglecting moral ethics and inner values. By inner values, I mean the qualities that we all appreciate in others, and toward which we all have a natural instinct, bequeathed by our biological nature as animals that survive and thrive only in an environment of concern, affection, and warm-heartedness-or in a single word, compassion. The essence of compassion is a desire to alleviate the suffering of others and to promote their well-being. This is the spiritual principle from which all other positive inner value emerge.

Certainly there were creatures and essences that inhabited different aspects of existence, and certainly some of them were powerful, in human terms. But worshipping them seemed to him rather a craven activity.

As in intellectual error, so in evil of any other form, its essence is impermanence, for it cannot accord with the whole. Every moment it is being corrected by the totality of things and keeps changing its aspect.

All ancient philosophers, poets, and moralists agree that love is a striving, an aspiration of the “lower” toward the “higher,” the “unformed” toward the “formed,” ... “appearance” towards “essence,” “ignorance” towards “knowledge,” a “mean between fullness and privation,” as Plato says in the Symposium. ... The universe is a great chain of dynamic spiritual entities, of forms of being ranging from the “prima materia” up to man—a chain in which the lower always strives for and is attracted by the higher, which never turns back but aspires upward in its turn. This process continues up to the deity, which itself does not love, but represents the eternally unmoving and unifying goal of all these aspirations of love. Too little attention has been given to the peculiar relation between this idea of love and the principle of the “agon,” the ambitious contest for the goal, which dominated Greek life in all its aspects—from the Gymnasium and the games to dialectics and the political life of the Greek city states. Even the objects try to surpass each other in a race for victory, in a cosmic “agon” for the deity. Here the prize that will crown the victor is extreme: it is a participation in the essence, knowledge, and abundance of “being.” Love is only the dynamic principle, immanent in the universe, which sets in motion this great “agon” of all things for the deity. Let us compare this with the Christian conception. In that conception there takes place what might be called a reversal in the movement of love. The Christian view boldly denies the Greek axiom that love is an aspiration of the lower towards the higher. On the contrary, now the criterion of love is that the nobler stoops to the vulgar, the healthy to the sick, the rich to the poor, the handsome to the ugly, the good and saintly to the bad and common, the Messiah to the sinners and publicans. The Christian is not afraid, like the ancient, that he might lose something by doing so, that he might impair his own nobility. He acts in the peculiarly pious conviction that through this “condescension,” through this self-abasement and “self-renunciation” he gains the highest good and becomes equal to God. ... There is no longer any “highest good” independent of and beyond the act and movement of love! Love itself is the highest of all goods! The summum bonum is no longer the value of a thing, but of an act, the value of love itself as love—not for its results and achievements. ... Thus the picture has shifted immensely. This is no longer a band of men and things that surpass each other in striving up to the deity. It is a band in which every member looks back toward those who are further removed from God and comes to resemble the deity by helping and serving them.

God is triune, and all reality is structured in terms of Him. A brief definition of the Trinity might be this: One God without division in a plurality of Persons, and three Persons without confusion in a unity of essence. God is not 'basically' One, with the individual Persons being derived from the oneness; nor is God 'basically' Three, with the unity of the Persons being secondary. God is One, and God is Three. There are not three Gods; there is only one God. Yet each of the Persons is Himself God — and They are distinct, individual Persons. But there is only one God. "To put it in more philosophical language, God’s unity (oneness) and diversity (threeness, individuality) are equally ultimate. God is 'basically' One and 'basically' Three at the same time. And the same goes for all of creation. Both unity and diversity are important – equally important. Neither aspect of reality has priority over the other.

What did Jesus tell his disciples? “Heaven is right here in the midst of you.”6 In the Sermon on the Mount, Jesus makes a prediction that to this day few people have understood. He says, “Blessed are the meek, for they shall inherit the earth.”7 In modern versions of the Bible, “meek” is translated as humble. Who are the meek or the humble, and what does it mean that they shall inherit the earth? The meek are the egoless. They are those who have awakened to their, essential true nature as consciousness and recognize that essence in all “others,” all life-forms. They live in the surrendered state and so feel their oneness with the whole and the Source. They embody the awakened consciousness that is changing all aspects of life on our planet, including nature, because life on earth is inseparable from the human consciousness that perceives and interacts with it. That is the sense in which the meek will inherit the earth. A new species is arising on the planet. It is arising now, and you are it!

I’m saying that if you want to be happy, eradicate your attachment; cut your concrete concepts. The way to cut them is not troublesome—just change your attitude; switch your attitude, that’s all. It’s not really a big deal! It’s really skillful, reasonable. The way Buddhism explains this is reasonable. It’s not something in which you have to super-believe. I’m not saying you have to try to be a superwoman or superman. It’s reasonable and logical. Simply changing your attitude eliminates your concrete concepts.

Any aspect of life to which attention is directed will loom large in a global evaluation. This is the essence of the focusing illusion, which can be described in a single sentence: Nothing in life is as important as you think it is when you are thinking about it.

If I later came to recognize the valid, ‘traditional’ aspects of Catholicism, this was merely from an intellectual and objective perspective: the essence of Christianity never struck any deep chord in me. And while l recognized the validity of Catholicism as a positive religion, I also personally witnessed the disgraceful effects of its dissolution into emotional, sentimental and moralistic forms in the context of modern bourgeois society, which is marked by Catholicism’s lack of interest in emphasizing true holiness and transcendence, symbols, rites and sacraments.

Is that a bad thing?” He angled his wineglass. “Every aspect of society today contrives to muddy our vision. To make us want things we don‟t need. Need things we don‟t want. Strip all of that away and cut to your deathbed.” He clinked their glasses together. “That‟s the essence of a life.

Creativity is one of your greatest gifts. It resides deep inside you impacting your every thought. It is attached to a never ending source and is one of the main aspects of who you are. Your very essence is as a creator. No one creates exactly like you do. Your thoughts and actions color the world.

Lord Krishna is the topmost of all the gods. "He is the most esoteric aspect hidden in the Upanishads which form the essence of the Vedas. Brahma knows Him as the source of himself as well as the Vedas. The gods like Shiva and the seers of the ancient, like Vamadeva rishi realizing Him, ever became dovetailed in His service

Take terrorism, one example among the methods used in that struggle. We know that leftist tradition condemns terrorism and political assassination. When the colonized uses them, the leftist colonizer becomes unbearably embarrassed. He makes an effort to separate them from the colonized's voluntary action; to make an epiphenomenon out of his struggle. They are spontaneous outbursts of masses too long oppressed, or better yet, acts by unstable, untrustworthy elements which the leader of the movement has difficulty in controlling. Even in Europe, very few people admitted that the oppression of the colonized was so great, the disproportion of forces so overwhelming, that they had reached the point, whether morally correct or not, of using violent means voluntarily. The leftist colonizer tried in vain to explain actions which seemed incomprehensible, shocking and politically absurd. For example, the death of children and persons outside of the struggle, or even of colonized persons who, without being basically opposed, disapproved of some small aspect of the undertaking. At first he was so disconcerted that the best he could do was to deny such actions; for they would fit nowhere in his view of the problem. That it could be the cruelty of oppression which explained the blind fury of the reaction hardly seemed to be an argument to him; he can't approve acts of the colonized which he condemns in the colonizers because these are exactly why he condemns colonization. Then, after having suspected the information to be false, he says, as a last resort, that such deeds are errors, that is, they should not belong to the essence of the movement. He bravely asserts that the leaders certainly disapprove of them. A newspaper-man who always supported the cause of the colonized, weary of waiting for censure which was not forthcoming, finally called on certain leaders to take a public stand against the outrages, Of course, received no reply; he did not have the additional naïveté to insist.

Knowledge of this universe in which we live must be participatory. If you are not prepared to participate, or to take any risks, love will never be part of your life. Risk and vulnerability are of love's essence. And love - as you will know if you have made the experiment and experience it - opens aspects of reality that would otherwise be concealed from you.

Many people, even in this country, have material problems because they are concerned for only themselves. Even though society offers many good situations, they are still in the preta realm. I think so, isn’t it? You are living in America but you’re still living in the preta realm—of the three lower realms, the hungry ghost realm; you are still living in the hungry ghost realm.

His rationale was simple. Time was of the essence, and any bill that quickly set up legislation to oversee the domestic aspects of atomic energy would pave the way for the next step: an international agreement to ban nuclear weapons. Oppie had rapidly become a Washington insider—a cooperative and focused supporter of the Administration, guided by hope and sustained by naïveté.

because of Marx’s capacity to discover the long-term laws of motion of the capitalist mode of production in its essence, irrespective of thousands of ‘impurities’ and of secondary aspects, that his long-term predictions – the laws of accumulation of capital, stepped-up technological progress, accelerated increase in the productivity and intensity of labour, growing concentration and centralization of capital, transformation of the great majority of economically active people into sellers of labour-power, declining rate of profit, increased rate of surplus value, periodically recurrent recessions, inevitable class struggle between Capital and Labour, increasing revolutionary attempts to overthrow capitalism – have been so strikingly confirmed by history.

Freedom, for him, lay at the heart of all human experience, and this set humans apart from all other kinds of object. Other things merely sit in place, waiting to be pushed or pulled around. Even non-human animals mainly follow the instincts and behaviors that characterise their species, Sartre believed. But as a human being, I have no perceived nature at all. I create that nature through what I choose to do. Of course I may be influenced by my biology, or by aspects of my culture and personal background, but none of this adds to a complete blueprint for producing me. I am always one step ahead of myself, making myself up as I go along... having found myself thrown into the world, I go on to create my own definition (or nature, or essence), in a way that never happens with other objects or life forms. You might think you have defined me by some label, but you are wrong, for I am always a work in progress. I create myself constantly through action, and this is so fundamental to my human condition that, for Sartre, it is the human condition, from the moment of first consciousness to the moment when death wipes it out. I am my own freedom: no more, no less.

The two together-intellectual illumination and emotional catharsis-are the essence of the aesthetic experience. The first constitutes the moment of truth; the second provides the experience of beauty. The two are complementary aspects of an indivisible process-that 'earthing' process where 'the infinite is made to blend itself with the finite, to stand visible, as it were, attainable there' (Carlyle).

Space and silence are two aspects of the same thing, the same nothing. They are an externalization of inner space and inner silence, which is stillness: the infinitely creative womb of all existence. Most humans are completely unconscious of this dimension. There is no inner space, no stillness. They are out of balance. [...] They identify exclusively with their own physical and psychological form, unconscious of essence.

What is of a higher order is always depicted in myths and sagas as a female figure. In Goethe's Faust it is indicated in the words of the Chorus Mysticus: 'The eternal feminine draws us upwards and on.' Various peoples have depicted a person's inner striving towards a higher consciousness as a union with a higher aspect of the being that is seen as feminine. What is depicted as a marriage is a person's union with the cosmic laws that permeate and illumine his soul. For example, in ancient Egypt we see Isis, and as always the female figure that is looked up to as the higher consciousness has characteristics that correspond to those of the particular people. What a people feels to be its real essence, its true nature, is depicted as a female figure corresponding to this ideal — a feminine aspect with which the individual human being becomes united after death, or also while still living.

> In effect, though Wiener didn't quite express it this way, cybernetics was offering an alternative to the Skinnerian worldview, in which human beings were just stimulus-response machines to be manipulated and conditioned for their own good. It was likewise offering an alternative to von Neumann's worldview, wherein human beings were unrealistically rational technocrats capable of anticipating, controlling, and managing their society with perfect confidence. Instead, cybernetics held out a vision of humans as neither gods nor clay but rather "machines" of the new kind, embodying purpose—and thus, autonomy. No, we were not the absolute masters of our universe; we lived in a world that was complex, confusing, and largely uncontrollable. But neither were we helpless. We were embedded in our world, in constant communication with our environment and one another. We had the power to act, to observe, to learn from our mistakes, and to grow. "From the point of view of cybernetics, the world is an organism," Wiener declared in his autobiography. "In such a world, knowledge is in its essence the process of knowing. . . . Knowledge is an aspect of life which must be interpreted while we are living, if it is to be interpreted at all. Life is the continual interplay between the individual and his environment rather than a way of existing under the form of eternity.

According to Hannah Arendt, the foremost scholar of totalitarianism, a totalitarian society is one in which an ideology seeks to displace all prior traditions and institutions, with the goal of bringing all aspects of society under control of that ideology. A totalitarian state is one that aspires to nothing less than defining and controlling reality. Truth is whatever the rulers decide it is. As Arendt has written, wherever totalitarianism has ruled, “[I]t has begun to destroy the essence of man.

The central teaching of mysticism is that Everything is One, whereas from the side of rationalism the universe is Multiple. The essence of the mystical tradition is not a particular philosophical system, but the simple realization that the soul of any individual/existence is identified with the Absolute. A special feature of the mysticism is the elimination of discriminations, i.e. the One and the Multiple are identical.On the other hand, in rationalism the One and the Multiple differ substantially. Mysticism aims at the Emptiness of Zero, whereas rationalism aims at the identification with the Infinite of Everything. Based on the ontology resulting from modern physics the One is also the Multiple and the Multiplicity is also a Module, also the Void and the Everything are complementary aspects of a single and indivisible reality. This means that mysticism and rationalism are the two sides of a Cosmic Thought, which isexpressed through consciousness. We could say that this consciousness is the rhythm that coordinates any opposite

Life itself is essentially appropriation, injury, overpowering of what is alien and weaker; suppression, hardness, imposition of one’s own forms, incorporation and at least, at its mildest, exploitation.… If it is a living and not a dying body…it will have to be an incarnate will to power, it will strive to grow, spread, seize, become predominant—not from any morality or immorality but because it is living and because life simply is will to power. But there is no point on which the ordinary consciousness of Europeans resists instruction as on this: everywhere people are now raving, even under scientific disguises, about coming conditions of society in which “the exploitative aspect” will be removed—which sounds to me as if they promised to invent a way of life that would dispense with all organic functions. “Exploitation” does not belong to a corrupt or imperfect and primitive society: it belongs to the essence of what lives, as a basic organic function; it is a consequence of the will to power, which is after all the will of life.

We listen to rap lyrics, but few study the history. One of the most significant contributions of hip hop. It offers a profound social commentary on the black experience. This is an aspect of the music that is overlooked because most people choose to pay more attention to “the hook” (the catchy repetitive phrase) than the complete body of work. In doing so, the listener misses the message: the essence of the music, the breakdown of the bars. That’s tantamount to someone who is able to quote scripture, but has never read the bible.

When one thinks of 'matrices' and 'codes' it is sometimes helpful to bear these figures in mind. The matrix is the pattern before you, representing the ensemble of permissible moves. The code which governs the matrix can be put into simple mathematical equations which contain the essence of the pattern in a compressed, 'coded' form; or it can be expressed by the word 'diagonals'. The code is the fixed, invariable factor in a skill or habit; the matrix its variable aspect. The two words do not refer to different entities, they refer to different aspects of the same activity. When you sit in front of the chessboard your code is the rule of the game determining which moves are permitted, your matrix is the total of possible choices before you. Lastly, the choice of the actual move among the variety of permissible moves is a matter of strategy, guided by the lie of the land-the 'environment' of other chessmen on the board. We have seen that comic effects are produced by the sudden clash of incompatible matrices: to the experienced chess player a rook moving bishopwise is decidedly 'funny'.

Shame is also the way that oppression becomes internalized. It is an emotional ritual for the marginalized. It is a practice necessary to maintain our already conditional belonging here. We feel shame about the aspects of ourselves that are most fundamental to who we are, that are tied not only to our actions but to our essence. Our Blackness, our genders, our Queerness, and all the things that accompany them—our skin tones, our shapes, our hair textures, our cadences, our desires. And we feel shame about the secrets we hold, many that we hold to keep us together.

We all need love, regardless of who we are or of our condition, position, or status. Love makes our world go around. As the sage Mahatma Mohandas Gandhi wrote, “Love is the most powerful force in the world, yet it is the humblest imaginable.”39 We are love. Love is the essence of mind, body, and spirit. Superhealing is a by-product of acknowledging the spiritual aspect of being, the divine essence of us, or the force of love, which manifests and guides our health and healing. It is love that fuels the body’s capacity to heal and regenerate itself physically, emotionally, and spiritually.

The problem of our times, however, is that the intellect has taken on a disproportionately important role. Modern education has encouraged a completely lopsided development of this aspect of the mind. The essence of the intellect is to divide. So humanity has embarked on a journey of wholesale division, discrimination, and dissection. We have split everything. Even the invisible atom has been split. Once you unleash the intellect, it splits everything it encounters; it does not allow you to be with anything totally. Although it is a wonderful instrument for survival, it is also at the same time a terrible barrier that stands between you and your experience of the oneness of life.

Many aspects of how the Chinese political class manages its economy are antithetical to the Western values of democracy and free markets. But this stance has not put off foreign investors, who are attracted to the government’s willingness to prioritize physical infrastructure, political security, and stability over the health of the population, transparency in decision making, and transparency in the rule of law (if not necessarily the system of governance). In essence, the pursuit of economic growth overrides any views on the political system they invest in. Currently China’s political class has a strategy to evolve from an investment-led exporting economy to one more in line with Western economies, relying on domestic consumption. The transition to this new economic equilibrium will not be linear. China will likely experience significant economic volatility and market gyrations as the structure of its economy shifts. There is also mounting skepticism about China’s ability to manage its debt levels, and the country’s lack of individual political freedoms will continue to hamper its growth prospects. But Chinese policymakers will, no doubt, be focused on continuing to show economic progress in advance of two target dates: 2021—one hundred years after the formation of the Communist Party—and 2049, one hundred years after the formation of the People’s Republic of China.

them flouncing into the pool, drinking, tossing up their heads, drinking again, the water dribbling from their lips in silver threads. There was another flounce, and they came out of the pond, and turned back again towards the farm. She looked further around. Day was just dawning, and beside its cool air and colours her heated actions and resolves of the night stood out in lurid contrast. She perceived that in her lap, and clinging to her hair, were red and yellow leaves which had come down from the tree and settled silently upon her during her partial sleep. Bathsheba shook her dress to get rid of them, when multitudes of the same family lying round about her rose and fluttered away in the breeze thus created, "like ghosts from an enchanter fleeing." There was an opening towards the east, and the glow from the as yet unrisen sun attracted her eyes thither. From her feet, and between the beautiful yellowing ferns with their feathery arms, the ground sloped downwards to a hollow, in which was a species of swamp, dotted with fungi. A morning mist hung over it now—a fulsome yet magnificent silvery veil, full of light from the sun, yet semi-opaque—the hedge behind it being in some measure hidden by its hazy luminousness. Up the sides of this depression grew sheaves of the common rush, and here and there a peculiar species of flag, the blades of which glistened in the emerging sun, like scythes. But the general aspect of the swamp was malignant. From its moist and poisonous coat seemed to be exhaled the essences of evil things in the earth, and in the waters under the earth. The fungi grew in all manner of positions from rotting leaves and tree stumps, some exhibiting to her listless gaze their clammy tops, others their oozing gills. Some were marked with great splotches, red as arterial blood, others were saffron yellow, and others tall and attenuated, with stems like macaroni. Some were leathery and of richest browns. The hollow seemed a nursery of pestilences small and great, in the immediate neighbourhood of comfort and health, and Bathsheba arose with a tremor at the thought of having passed the night on the brink of so dismal a place.

Humans are free. Although we can't fly through the skies all alone, if we can think it, we can do almost anything. We can sleep when we're sleepy. We are free to start or stop anything whenever we wish. Of course, it is a bit hindered by common sense, moralities, and the rules of society. Walking nude out in the streets, stealing from the elderly, and even killing, we can do all of this as long as we throw out our morals. Which is why they drill these laws in our head when we are children. And yet, people still continue to fight, deceive, and steal from each other. And so, people suffer because they live. Even now, there are events of happiness and unhappiness going on all over the world... What can we do to make everyone happy? Of course that's impossible for me to know. If the answer to that could be found in the shallow wisdoms of a kid, wars would have stopped long ago. But I also dislike just leaving that problem up to society or the government. After all, a great person is just one who follows the popular will of the people. In this world, the essence of a frank honest human is just an idealization. I'm sure that there's nothing that can make everyone happy. Happiness is relative. And that's how people want it. Evil is also relative. Mothers can become demons when they do anything to protect their child. Yet it's usually seen as admirable. But when a person does anything for the country he loves, wars break out. Isn't it all the same thing? No matter how much a person pretends to be good and kind, he will still have negative aspects. But nobody really tries to notice that fact. Why is that? They all try to place the blame on others, and never even consider the possibility that they themselves may have played part in the problem. Just what the hell am I thinking? The world isn't going to change no matter what I think. Then what should I be doing? I don't really want to do anything. I don't want to order nor trouble anyone. That's just laziness, I guess. I don't go to school nor do I work and I've been wasting my time away since noon. Look at me, talking about the freedom of humans when I'm just some suspicious punk in this down. In conclusion, I have nothing.

Time is not static; it is an ever-flowing river - ongoing and changing yet holding its own integrity. Can you understand the integrity of a drop of rain in the river? It mixes and blends, yet it is always itself - or is it? If it is part of the whole , can that drop be accessed in any part of the river? We want to stretch your imagination so that you understand the hologram where the whole can be stored in a part. Imagine a creature, a being so intelligent, alive, and intense that it is everywhere at once. Its essence is pure and responds to every aspect of itself. This is a creature that curiosity and malleability, unique characteristics that allow it to be molded and to mold as well. And you must learn to dance with this energy.

In essence we are pure desire. That desire is an expression of a moment and that moment becomes a series of moments we call life. Suspended on the hands of an evanescent ticking. Pending on the beat of a vein woven drum. Fragile and fleeting. Ever mysterious and expanding. My outer life was full. My inner life was like rampant Boston ivy and aspects of my soul were more akin to cities than archetypes. Deluged with words and pulses, in poetry I am but the result of all those who came before me. I represent more than I am able to comprehend. My expression is the result of all those who slain me and all those who heal me. Thank you differently and the same, for the hues of my emotional palette only deepened and multiplied like the cells of some thousand galaxies. Pent, it was time for my expression to vent.

The religious utopian hides his pride behind the mask of humility; he recognizes God alone; he does not recognize ministers or sacraments since he puts himself in place of both. He ministers his own religious needs and he consecrates his inner self as a place of worship more worthy of receiving God than the churches. He substitutes his own sentiments and emotions for doctrine, because doctrines are man-made speculations unable to comprehend God's essence. He considers the sacramental, ceremonial and generally institutional aspects of religion as rigid and expendable molds which are adequate for the unthinking who need strong sensations and impressions to sustain their faith. He, on the other hand, puts his trust in his own individual inspiration, strengthens his faith through direct and permanent contact with the divine and so rises as a pure spirit to the level of a "truer" religion. The secular utopian also displays excessive pride. He believes that societies of the past were based on error since they yielded to the political principle of organization and hierarchy. The goal of the utopian is to create a society in its pristine purity, as it were, unsullied by laws and magistrates, functioning through its members' natural good will and cooperativeness. Laws, institutions, symbols, flags, armies, disciplines, patriotic encouragement and the like will all be abolished because, for pure social beings, their inner motivation of social living - togetherness - is quite sufficient and because they would serve to anchor the citizens, bodily and emotionally, in the soil and reality of the State just as pomp and ceremony, rules and institutions anchor the faithful in religion.

One of the most remarkable aspects of awe is its ability to help us feel more connected to others. Find a place where you can be alone and then use the A.W.E. Method while thinking of a person who has been most dear to you in your life. They may be living or passed away. Take time to create a clear picture of that person, maybe a particular memory or scene that captures their essence. Hold the image in your mind, give it your full attention. Wait the length of a full inhalation or maybe more than one, while you take time to appreciate this person. Imagine looking into their eyes. Consider what they mean to you, what you learned from them or how you grew as a result of knowing them. We can be in the moment while remembering. While you remember and feel, just remember and feel. Then, when you're ready, exhale fully and allow yourself a moment of awe.

The spiritual experience of Binah is the Vision of Sorrow. Within this Sephirah, one is to have a vision of the holistic picture of all that is, all that was, why it was, what it is now, why it is, and what it is to become. In essence, true and total understanding of all existence. The Great Mother sees all. She sees our joys but also our pains and our sins. And, in all that she sees, she is indeed in sorrow. We are a very stubborn species. Binah watches as all too often we neglect our children’s future, poison our air and seas, enslave each other, and go to war. We are at home in our own addictions, and unfortunately it frequently takes a major trauma to wake us up from our unhealthy habits or anosognosia. Regrettably, this is another aspect of the mystical experience not taken into consideration by some. It is not all bliss and rainbows. It is not just a possibility, but a necessity, to assimilate the Vision of the Sorrow that compels the Goddess into her eternal cry for her children. The Tree of Life will simply not allow you to proceed unless this is done. Therefore, managing the Vision of Sorrow is best achieved through Binah’s primary virtue: silence. It is necessary to still the noise and the raging waters to Understand all things in their truest vision. By stilling the clamor can the sparkling stars of the Heavens accurately reflect on the mirroring surface of the body of water below. As the archetypal Temple, she is the root of all temples in manifestation, the Inner Church, the sacred space of all sacred spaces. Because of this, Binah truly is the womb of life, the container from which all has been embodied. Approach the Dark Mother’s temple in silence, approach the temple in sorrow, and the vision shall be received.

According to the traditional philosophy of the Magicians, every man is a unique autonomous center of individual consciousness, energy, and will—a soul, in a word. Like a star shining and existing by its own inward light, it pursues its way in the star-spangled heavens, solitary, uninterfered with, except in so far as its heavenly course is gravitationally modified by the presence, near or far, of other stars. Since in the vast stellar spaces seldom are there conflicts between the celestial bodies, unless one happens to stray from its appointed course—a very rare occurrence—so in the realms of humankind there would lie no chaos, little conflict, and no mutual disturbance were each individual content to be grounded in the reality of his own high consciousness, aware of his ideal nature In the his true purpose in life, and eager to pursue the road which he must follow. Because men have strayed from the dynamic sources inhering within themselves and the universe, and have forsaken their true spiritual wills, because they have divorced themselves from the celestial essences, betrayed by a mess of more sickly pottage than ever Jacob did sell to Esau, the world in this day presents a people with so hopeless an aspect, and a humanity impressed with so despondent a mien. Ignorance of the course of the celestial orbit, and the significance of that orbit inscribed in the skies forever, is the root which is at the bottom of universal dissatisfaction, unhappiness, and race-nostalgia. And because of this the living soul cries for help to the dead, and the creature to a silent God. Of all this crying there comes usually—nothing. The lifting up of the hands in supplication brings no inkling of salvation. The frantic gnashing of teeth results but in mute despair and loss of vital energy. Redemption is only from within and is wrought out by the soul itself with suffering and through time, with much endeavor and strain of the spirit.

I open the closest piece of folded construction paper to see it’s a drawing. At the bottom of the page is a label in a teacher’s handwriting, Title—My Family—Dominic King—Age six. A lemon-yellow sun sits at the top right of the page finishing off a dark blue sky. Inside of one of the puffy clouds dead center is two stick figures labeled Maman, Papa. Below stands Tobias and Dominic in the middle of light-brown colored mountains. Tobias is much, much larger in size. He might as well be a giant compared to the way Dominic drew himself. They’re holding stick hands, and I can clearly see the dynamic in the relationship—so much trust, love, and adoration. Dominic spent more time on Tobias’s details than he did on any other aspect of the drawing. And it’s because he loved him, idolized him, because Tobias was his world, his brother, his teacher, his mentor, and in essence, his father. Eyes stinging, I gaze on at the clear picture of devotion of one brother for another.

The six characteristics that, taken together, reveal the nature of the gnostic attitude. 1) It must first be pointed out that the gnostic is dissatisfied with his situation. This, in itself, is not especially surprising. We all have cause to be not completely satisfied with one aspect or another of the situation in which we find ourselves. 2) Not quite so understandable is the second aspect of the gnostic attitude: the belief that the drawbacks of the situation can be attributed to the fact that the world is intrinsically poorly organized. For it is likewise possible to assume that the order of being as it is given to us men (wherever its origin is to be sought) is good and that it is we human beings who are inadequate. But gnostics are not inclined to discover that human beings in general and they themselves in particular are inadequate. If in a given situation something is not as it should be, then the fault is to be found in the wickedness of the world. 3) The third characteristic is the belief that salvation from the evil of the world is possible. 4) From this follows the belief that the order of being will have to be changed in an historical process. From a wretched world a good one must evolve historically. This assumption is not altogether self-evident, because the Christian solution might also be considered—namely, that the world throughout history will remain as it is and that man’s salvational fulfillment is brought about through grace in death. 5) With this fifth point we come to the gnostic trait in the narrower sense—the belief that a change in the order of being lies in the realm of human action, that this salvational act is possible through man’s own effort. 6) If it is possible, however, so to work a structural change in the given order of being that we can be satisfied with it as a perfect one, then it becomes the task of the gnostic to seek out the prescription for such a change. Knowledge—gnosis—of the method of altering being is the central concern of the gnostic. As the sixth feature of the gnostic attitude, therefore, we recognize the construction of a formula for self and world salvation, as well as the gnostic’s readiness to come forward as a prophet who will proclaim his knowledge about the salvation of mankind. These six characteristics, then, describe the essence of the gnostic attitude. In one variation or another they are to be found in each of the movements cited.

High Self High Self includes our moral virtues, philosophical ideas and spiritual values. It is the essence of sensitivity and feeling, the aspect of our being that recognises and determines our needs. It expresses itself as intuition, love and wisdom. It is our highest form of expression, the God within. Action through High Self is largely right-brained: creative, spiritual and compassionate. Many people confuse love with emotions. True love is a function of High Self. Physical attraction (Basic Self) and mental conditioning (Conscious Self) frequently accompany love, but not necessarily. Love has a depth that permeates every facet of positive human expression. It enjoys expression through the emotions, but it is not governed by the emotions. High Self is best facilitated through the development of our intuition, which leads to a depth of personal freedom. Attendant to such freedom is a newfound wealth and compassion. It leads to a depth of wisdom that is almost legendary in human expression. In numerology, High Self is represented as the Soul or Feeling Plane, comprising the numbers 2, 5 and 8. The new millennium (with every birth date at least including a two) will see a more genuine spirituality manifested in human affairs.

Ashmond hesitated a moment, and Rob sensed a stirring anxiety within him before he finally answered. When he did, he opened himself, revealing an aspect of his essence and some of his anxiety so Rob could understand what bothered him. He showed a series of images and the shifting landscape of the north. “You worry I’m going to be attacked and captured,” Rob said. “It’s happened before,” he said. “I know enough to avoid captivity,” Rob said. “We thought our prior Nelah did, as well. And yet…” Rob smiled and nodded. “The Netheral won’t capture me. I understand what he’s going to do and can stay aware of any attempt of him infesting my mind, corrupting me. If he attempts to do so, I can react and shear it off.” “You can’t do that for yourself,” Ashmond said. “I think I can,” Rob countered. With what he experienced, he thought he could shear off any attempt the Netheral made to roll through his mind, unless he encountered too dense of a cloud. In that case, he might need outside help. He didn’t think he could use the other dragon souls, as there was a real risk of corrupting them if he tried to connect to them. But there was another possibility, and it was one he hadn’t tested, as he didn’t know whether it was possible, but he thought that, given his connection

Hegel comprehended quite correctly the abstract character of revolutionary self-consciousness of-Fichte's 'Ego = Ego' and French 'egalite'. However, the transition from the abstract to the concrete he interpreted not as a continuous revolutionary process in which the citizens become differ­entiated and class interests concretized, but on the contrary, as an advance from the turbulence of the cosmic spirit in its 'years of discipleship' to bold reconciliation with reality. Hegel's cosmic spirit goes through all the successive stages of the post-revolutionary 'transitory period' of bourgeois society — from Thermidor to constitutional monarchy. True enough, he subjects bourgeois society to sharp criticism; but not in its historically determined form — rather as the material aspect of a society par excellence. This negation is next declared to be abstract and in its transition from the abstract to the concrete is declared to be a return to material, sensuous existence, i.e. to bourgeois society­ with this difference, however, that the prosaic and sordid character of bourgeois relations here acquires a deep mys­tical significance as the embodiment of the active essence of the spirit. Such, briefly, is the meaning of the 'speculat­tive methods' of German idealist philosophy.

what about your new way of looking at things? We seem to have wandered rather a long way from that.’ ‘Well, as a matter of fact,’ said Philip, ‘we haven’t. All these camisoles en flanelle and pickled onions and bishops of cannibal islands are really quite to the point. Because the essence of the new way of looking is multiplicity. Multiplicity of eyes and multiplicity of aspects seen. For instance, one person interprets events in terms of bishops; another in terms of the price of flannel camisoles; another, like that young lady from Gulmerg,’ he nodded after the retreating group, ‘thinks of it in terms of good times. And then there’s the biologist, the chemist, the physicist, the historian. Each sees, professionally, a different aspect of the event, a different layer of reality. What I want to do is to look with all those eyes at once. With religious eyes, scientific eyes, economic eyes, homme moyen sensuel eyes . . .’ ‘Loving eyes too.’ He smiled at her and stroked her hand. ‘The result . . .’ he hesitated. ‘Yes, what would the result be?’ she asked. ‘Queer,’ he answered. ‘A very queer picture indeed.’ ‘Rather too queer, I should have thought.’ ‘But it can’t be too queer,’ said Philip. ‘However queer the picture is, it can never be half so odd as the original reality. We take it all for granted; but the moment you start thinking, it becomes queer. And the more you think, the queerer it grows. That’s what I want to get in this book—the astonishingness of the most obvious things. Really any plot or situation would do. Because everything’s implicit in anything. The whole book could be written about a walk from Piccadilly Circus to Charing Cross. Or you and I sitting here on an enormous ship in the Red Sea. Really, nothing could be queerer than that. When you reflect on the evolutionary processes, the human patience and genius, the social organisation, that have made it possible for us to be here, with stokers having heat apoplexy for our benefit and steam turbines doing five thousand revolutions a minute, and the sea being blue, and the rays of light not flowing round obstacles, so that there’s a shadow, and the sun all the time providing us with energy to live and think—when you think of all this and a million other things, you must see that nothing could well be queerer and that no picture can be queer enough to do justice to the facts.’ ‘All the same,’ said Elinor, after a long silence, ‘I wish one day you’d write a simple straightforward story about a young man and a young woman who fall in love and get married and have difficulties, but get over them, and finally settle down.’ ‘Or

But the basis of Freud's ideas aren't accepted by all philosophers, though many accept that he was right about the possibility of unconscious thought. Some have claimed that Freud's theories are unscientific. Most famously, Karl Popper (whose ideas are more fully discussed in Chapter 36) described many of the ideas of psychoanalysis as ‘unfalsifiable’. This wasn't a compliment, but a criticism. For Popper, the essence of scientific research was that it could be tested; that is, there could be some possible observation that would show that it was false. In Popper's example, the actions of a man who pushed a child into a river, and a man who dived in to save a drowning child were, like all human behaviour, equally open to Freudian explanation. Whether someone tried to drown or save a child, Freud's theory could explain it. He would probably say that the first man was repressing some aspect of his Oedipal conflict, and that led to his violent behaviour, whereas the second man had ‘sublimated’ his unconscious desires, that is, managed to steer them into socially useful actions. If every possible observation is taken as further evidence that the theory is true, whatever that observation is, and no imaginable evidence could show that it was false, Popper believed, the theory couldn't be scientific at all. Freud, on the other hand, might have argued that Popper had some kind of repressed desire that made him so aggressive towards psychoanalysis. Bertrand

In the absence of expert [senior military] advice, we have seen each successive administration fail in the business of strategy - yielding a United States twice as rich as the Soviet Union but much less strong. Only the manner of the failure has changed. In the 1960s, under Robert S. McNamara, we witnessed the wholesale substitution of civilian mathematical analysis for military expertise. The new breed of the "systems analysts" introduced new standards of intellectual discipline and greatly improved bookkeeping methods, but also a trained incapacity to understand the most important aspects of military power, which happens to be nonmeasurable. Because morale is nonmeasurable it was ignored, in large and small ways, with disastrous effects. We have seen how the pursuit of business-type efficiency in the placement of each soldier destroys the cohesion that makes fighting units effective; we may recall how the Pueblo was left virtually disarmed when it encountered the North Koreans (strong armament was judged as not "cost effective" for ships of that kind). Because tactics, the operational art of war, and strategy itself are not reducible to precise numbers, money was allocated to forces and single weapons according to "firepower" scores, computer simulations, and mathematical studies - all of which maximize efficiency - but often at the expense of combat effectiveness. An even greater defect of the McNamara approach to military decisions was its businesslike "linear" logic, which is right for commerce or engineering but almost always fails in the realm of strategy. Because its essence is the clash of antagonistic and outmaneuvering wills, strategy usually proceeds by paradox rather than conventional "linear" logic. That much is clear even from the most shopworn of Latin tags: si vis pacem, para bellum (if you want peace, prepare for war), whose business equivalent would be orders of "if you want sales, add to your purchasing staff," or some other, equally absurd advice. Where paradox rules, straightforward linear logic is self-defeating, sometimes quite literally. Let a general choose the best path for his advance, the shortest and best-roaded, and it then becomes the worst path of all paths, because the enemy will await him there in greatest strength... Linear logic is all very well in commerce and engineering, where there is lively opposition, to be sure, but no open-ended scope for maneuver; a competitor beaten in the marketplace will not bomb our factory instead, and the river duly bridged will not deliberately carve out a new course. But such reactions are merely normal in strategy. Military men are not trained in paradoxical thinking, but they do no have to be. Unlike the business-school expert, who searches for optimal solutions in the abstract and then presents them will all the authority of charts and computer printouts, even the most ordinary military mind can recall the existence of a maneuvering antagonists now and then, and will therefore seek robust solutions rather than "best" solutions - those, in other words, which are not optimal but can remain adequate even when the enemy reacts to outmaneuver the first approach.

Medusa is a good example of how Goddess in her dark aspect became demonized in the patriarchal context. Gimbutas points out that the earliest Greek gorgons were not terrifying symbols, but were portrayed with symbols of regeneration – bee wings and snakes as antennae102. Medusa with her serpent hair had been a widely recognized symbol of Divine Female Wisdom – the serpent representing Knowledge of Change, the very essence of Being, never-ending renewal, and thus immortality. Medusa was a face of Ultimate Mystery, of the One – She was “All that has been, that is, and that will be103.” In our cultural mythology Perseus was celebrated as hero for being able to defeat her and cut off her head with its so called deadly gaze. It was said that her gaze was so fearsome it turned mortals to stone. There is no doubt that it is fearsome to look into the eye of the Divine; but patriarchal gods have carried the same characteristic, Yahweh for example, without threat of the same retribution. In the patriarchal context, is it really the gaze of the Female that is deadly? It is women who are the chronically gazed upon, whether as sex object or on a pedestal; perhaps this epitomizes Medusa’s/Goddess’ imprisonment – how She is “kept an eye on”. The beheading of Medusa – one who is icon of Wisdom, may be understood as a story of dis-memberment of the Female Metaphor/Goddess104. The hera’s journey today is to go against the patriarchal injunction and look Medusa straight on, as philosopher Helene Cixous suggests105. She is at first fearsome, but the Dark Goddess’ fierceness nurtures a strength in a woman, gives her back the “steel in her stomach” that she needs to live her life. This Old Wisdom tradition is about recognizing the Power within, and daring to take the journey into that Self-knowledge.

To summarize, the human mind is capable of making an essential distinction between the material or visible and the Immaterial or Invisible; or between the formal—matter, soul, spirits—and the angelic Non-formal, rooted in the Divine; or between the peripheral—extending from the physical cosmos to the angelic cosmos—and the Central, the manifested Spirit of God with its archangelic functions and metacosmic root; or between existence and Being, the created and the Creator, together with its Essence, which is Beyond-Being; or finally between Relativity—metacosmic as well as cosmic—and the Absolute as such. But there are also two non-distinctions, one from below and the other from above. For the first, everything is God, and we are therefore parts of God; this amounts to pantheism unless one compensates for this perspective by emphasizing its transcendent complement, as does shamanism but not philosophical pantheism. According to the second non-distinction, nothing is except Ātmā; this is the Vedantic thesis, which never excludes distinctions wherever these can and should apply; it is also the Sufic thesis, according to which the world is Allah as al-Zāhir, the Outward. The same teaching is likewise found in Mahāyāna Buddhism: Samsāra is Nirvāna, and Nirvāna is Samsāra; Existence is an aspect of Beyond-Existence, the supreme "Void”, and it is for this reason that every consciousness contains in its substance a point of access to the “Void” or the Infinite, which is pure Beatitude. The interpenetration of the two Realities is depicted by the movement of the sand in the hourglass; but Reality is one just as the grains of sand are identical, and it is only differences of situation, if one may express it this way, that give rise to a disparity whose terms are incomparable, a disparity that is unilateral since one of the terms, even though it appears as “inward” in relation to the outwardness of the related term, is simply What is.

Is a Can Opener a Can Opener . . . ? As we explain in The Shaping of Things to Come,[157] one of the “trick questions” we use to get group discussion going around the idea of purpose is, “Is a can opener a can opener if it can’t open cans anymore?” This usually initiates a lively discussion around the idea of essence versus function. When the discussion turns to the application to the idea of church, it generates insight into the issue of purpose of the church. Is the church simply a church because it confesses Christ, or is there some functional test that must be applied? When answering the question, “What do you do with a can opener that doesn’t open cans anymore?” most people will say that unless it is fixable, it is not fulfilling that which it was designed for and it should be thrown away. Without getting too heavy about it, and recognizing that we do live by the grace and love of God, we must recognize that in the Hebraic worldview, fruitfulness and functionality are very important and tend to trump the concept of “essence,” which derives largely from Platonic idealism and Greek philosophy. (Idealism basically states that concepts and ideas are real in themselves and are the essence of reality, and forms are just expressions of preexisting ideas.) This is why Jesus always applies the very Hebraic test of fruitfulness to any claims of belief (e.g., Matt. 7:16–20; 12:33; 21:19; Luke 3:8; 13:6–9; John 15; Rev. 2–3). The ultimate test of faithfulness in the Scriptures is not correct intellectual belief (e.g., Matt. 25; Luke 6:46; James 2:12, 21–26) but rather an ethical-functional one—in 1 John it is whether we love or fail in love; in James it is faith with works, about how we care for widows and orphans; in the letters of Peter it is our capacity to suffer in our witness for Jesus; in Hebrews to stay true to the journey. And as politically incorrect as it is to say it, judgment regarding fruitfulness is a vital aspect of the revelation of God in the Scriptures (e.g., John 15; Rev. 2–3; as well as the many parables of judgment that lace Jesus’s teachings).

C’est à Ibn ‘Arabi que l’on attribue le rôle le plus éminent dans cette interprétation de plus en plus approfondie du principe féminin. Pour lui non seulement la nafs [âme] est féminine – comme c’est le cas généralement – mais aussi dhât, « essence divine », de sorte que la féminité, dans son œuvre, est la forme sous laquelle Dieu se manifeste le mieux (…) cette phrase savant exprime, en effet, parfaitement le concept d’Ibn ‘Arabi puisqu’il écrit au sujet de sa compréhension du divin : « Dieu ne peut être envisagé en dehors de la matière et il est envisagé plus parfaitement en la matière humaine que dans toute autre et plus parfaitement en la femme qu’en l’homme. Car Il est envisagé soit comme le principe qui agit soit comme le principe qui subit, soit comme les deux à la fois (…) quand Dieu se manifeste sous la forme de la femme Il est celui qui agit grâce au fait qu’Il domine totalement l’âme de l’homme et qu’Il l’incite à se donner et à se soumettre entièrement à Lui (…) c’est pourquoi voir Dieu dans la femme signifie Le voir sous ces deux aspects, une telle vision est plus complète que de Le voir sous toute autre forme par laquelle Il se manifeste. » (…) Des auteurs mystiques postérieurs à Ibn ‘Arabi développèrent ses idées et représentèrent les mystères de la relation physique entre l’homme et la femme par des descriptions tout à fait concrètes. L’opuscule du soufi cachemirien Ya’qub Sarfi (mort en 1594), analysé par Sachiko Murata, en est un exemple typique ; il y explique la nécessité des ablutions complètes après l’acte d’amour par l’expérience « religieuse » de l’amour charnel : au moment de ce plaisir extatique extrême – le plus fort que l’on puisse imagine et vivre – l’esprit est tant occupé par les manifestations du divin qu’il perd toute relation avec son corps. Par les ablutions, il ramène ce corps devenu quasiment cadavre à la vie normale. (…) On retrouve des considérations semblables concernant le « mystère du mariage » chez Kasani, un mystique originaire de Farghana (mort en 1543). Eve, n’avait-elle pas été créée afin que « Adam pût se reposer auprès d’elle », comme il est dit dans le Coran (sourate 7:189) ? Elle était le don divin pour le consoler dans sa solitude, la manifestation de cet océan divin qu’il avait quitté. La femme est la plus belle manifestation du divin, tel fut le sentiment d’Ibn ‘Arabi.

The Artist His gift is the ability to deeply see a woman. There are men who truly see women and men who see only what they want in women. The latter don’t get a lot in return. If you see only a body or a shell when you look at a woman, what would inspire her to share the gift of her innermost self? Remember, a woman thrives on being seen and known; a void of this reflection and caring leaves her feeling empty, unfulfilled, and resistant to you.  The Poet His gift is his capacity to give voice to what he sees. You might see a woman’s feminine essence, her unique beauty, and her inner beauty; but if you aren’t able to convey that to her, she won’t know or feel the depth of your love and desire. When you do choose to see and express who a woman is (at her essence) in words, you offer her a gift she cannot give to herself. Sure, she can know and cherish herself, but her feminine desire to be celebrated is different. “To be celebrated, honored, and valued with language and gesture” is a gift she cannot give herself. Note: The Artist and the Poet are clearly intertwined. Seeing and celebrating a woman are practically one in the same. And yet, one without the other leaves a void. Animate the Artist and the Poet together and feel inside you how deeply seeing a woman and being emotionally expressive with her unlocks your love and your power, and opens her. The Director His gift is the gift of direction – taking a woman somewhere she cannot take herself. The Artist and The Poet give shape to your loving, but without the forward motion and focus of the director, your relationship will lack directionality. The director takes a woman somewhere, sometimes literally, and sometimes within herself. Yes, a woman can direct herself; she has a masculine aspect. But your gift of directionality opens doorways, experiences, and feelings a feminine, flowing woman may never access on her own. Note: The Director and The Poet are natural partners. Giving voice to what you see and know about a woman builds trust. She relaxes. The Poet opens a woman’s desire to let go and turn herself over to a man’s directionality. Without this, The Director will meet with resistance. Remember, following is a choice. Letting go with you is a choice. A woman follows a confident dancer; she resists a weak one. Let her know you see and understand her, and she will open to your lead.

Myself and my colleague Guy Madison (Dutton & Madison, 2017) inadvertently provided evidence for the Finnish inferiority complex in a study we did of every marriage between a Finn and a foreigner that took place in Finland in the year 2013. On average, males and females operate different sexual selection strategies. Males have nothing to lose from the sexual encounter, so it makes sense for them, if they can get away with it, to have as much sex as possible with as many different women as possible in order to maximise the probability that their genes will be passed on. Accordingly, they select for youth and beauty, as these are markers of fertility and health. The essence of beauty is a symmetrical face and a such face implies a low level of mutant genes and thus sound genetic health. Females operate differently. As we discussed briefly earlier, they have a great deal to lose from the sexual encounter, because they can become pregnant, which carries with it a range of social and physical costs. This makes them more selective. Specifically, they are sexually attracted to high status men as these men will have the resources to provide for them and their child, meaning that both of them are more likely to survive (Buss, 1989). So, socioeconomically, women ‘marry up’ (hypergamously) and men ‘marry down’ (hypogamously). We would expect that nationality would be an aspect of status. We tested this by ranking different nationalities based on various criteria and especially how wealthy a country was. We predicted that, among marriages between a Finn and a foreigner, Finnish women would to a greater extent marry men that were from countries ranked as higher status than Finland while Finnish men would disproportionately marry women from lower status countries. This is, overall, what we found. However, we specifically found that, whatever the objective national status differences, Finnish women married Western European and Anglophone (USA, Canada and so on) men while Finnish men married Eastern European and East Asian (including Japanese) women. This would imply, whatever the economic reality, that Finns regard themselves as inferior to pretty much all Western Europeans. It also indicates that the Japanese – who are far wealthier than the Finns – regard themselves as inferior to the Finns, presumably because there is some idolization of whiteness or, possibly, as has been argued by a Japanese anthropologist, the Japanese specifically adore Finnish culture (Mitsui, 2012).

Man’s life is a becoming: and not only becoming, but self-creation. He does not grow under the direction and control of irresistible forces. The force that shapes him is his own will. All his life is an effort to attain to real human nature. But human nature, since man is at bottom spirit, is only exemplified in the absolute spirit of God. Hence man must shape himself in God’s image, or he ceases to be even human and becomes diabolical. This self-creation must also be self-knowledge; not the self-knowledge of introspection, the examination of the self that is, but the knowledge of God, the self that is to be. Knowledge of God is the beginning, the center, and end, of human life. How is the mind to be at once in change and out of change? Only if the mind originates change in itself. For then, as the source and ground of change, it will not be subject to change; while on the other hand, as undergoing change through its own free act, it will exhibit change. This double aspect of the mind as active and passive is the very heart of philosophy [the distinction between fact and act]. The act is out of time in the sense that it creates time, just as it is supernatural in the sense that it creates nature; the fact is temporal, natural, subject to all those laws which constitute its finiteness. But between the act and the fact there is no division: the distinction is only an ideal distinction. In creating the fact, the act realized itself, and does not live apart in a heaven of its own for which it issues mandates for the creation of facts; it lives in the facts which it creates. The life of absolute knowledge is thus the conscious self-creation of the mind, no mere discovery of what it is, but the making of itself what it is. The infinite is not another thing which is best grasped by sweeping the finite out of the way; the infinite is nothing but the unity, or as we sometimes say, the “meaning,” of finite things in their diversity and their mutual connections. To look for the infinite by throwing away the finite would be very much like making the players stop playing in order to hear the symphony. What they are collectively playing is the symphony; and if you cannot hear it for the noise they are making, you cannot hear it at all. The notes are, so to speak, the body of which the symphony is the soul; and in that sense we might say that the finite is the body of which the infinite is the soul; though, if we say that, we must beware of the materialism which would delude us into talking of disembodies spirits, and remember that it is of the essence of spirit to embody itself.

In this experience self-consciousness becomes aware that life is as essential to it as pure self-consciousness. In immediate self-consciousness the simple ego is absolute object, which, however, is for us or in itself absolute mediation, and has as its essential moment substantial and solid independence. The dissolution of that simple unity is the result of the first experience; through this there is posited a pure self-consciousness, and a consciousness which is not purely for itself, but for another, i.e. as an existent consciousness, consciousness in the form and shape of thinghood. Both moments are essential, since, in the first instance, they are unlike and opposed, and their reflexion into unity has not yet come to light, they stand as two opposed forms or modes of consciousness. The one is independent, and its essential nature is to be for itself; the other is dependent, and its essence is life or existence for another. The former is the Master, or Lord, the latter the Bondsman. Φ 190. The master is the consciousness that exists for itself; but no longer merely the general notion of existence for self. Rather, it is a consciousness existing on its own account which is mediated with itself through an other consciousness, i.e. through an other whose very nature implies that it is bound up with an independent being or with thinghood in general. The master brings himself into relation to both these moments, to a thing as such, the object of desire, and to the consciousness whose essential character is thinghood. And since the master, is (a) qua notion of self-consciousness, an immediate relation of self-existence, but (b) is now moreover at the same time mediation, or a being-for-self which is for itself only through an other — he [the master] stands in relation (a) immediately to both, (b) mediately to each through the other. The master relates himself to the bondsman mediately through independent existence, for that is precisely what keeps the bondsman in thrall; it is his chain, from which he could not in the struggle get away, and for that reason he proved himself to be dependent, to have his independence in the shape of thinghood. The master, however, is the power controlling this state of existence, for he has shown in the struggle that he holds it to be merely something negative. Since he is the power dominating existence, while this existence again is the power controlling the other [the bondsman], the master holds, par consequence, this other in subordination. In the same way the master relates himself to the thing mediately through the bondsman. The bondsman being a self-consciousness in the broad sense, also takes up a negative attitude to things and cancels them; but the thing is, at the same time, independent for him and, in consequence, he cannot, with all his negating, get so far as to annihilate it outright and be done with it; that is to say, he merely works on it. To the master, on the other hand, by means of this mediating process, belongs the immediate relation, in the sense of the pure negation of it, in other words he gets the enjoyment. What mere desire did not attain, he now succeeds in attaining, viz. to have done with the thing, and find satisfaction in enjoyment. Desire alone did not get the length of this, because of the independence of the thing. The master, however, who has interposed the bondsman between it and himself, thereby relates himself merely to the dependence of the thing, and enjoys it without qualification and without reserve. The aspect of its independence he leaves to the bondsman, who labours upon it.

The dharmakaya of all buddhas, the Tathagata, the noble truth, and the absolute nirvana are but synonymous terms, being just different aspects that have the same essence.

(2) According to the Shäntong tradition, primordial wisdom is what is to be realized and discriminative wisdom is the means to realize it. In this view, discriminative wisdom is of two kinds, these being the discriminative wisdom focusing outwards and the one focusing inwards. Generally speaking, discriminative wisdom is the ability to individually discriminate each and every object. This ability in its aspect of focusing outwards is also native to ordinary beings. In the Shäntong view, discriminative wisdom constitutes the ability to discern all relative phenomena, each individually, and to know them for what they are. While the relative phenomena are examined by means of discriminative wisdom, their way of existence and their way of appearance are understood. It is seen that they are empty, lacking inherent existence, that they do not truly exist and yet appear on a relative level like a dream image or a magical illusion. In the Shäntong view, primordial wisdom is considered as being within all sentient beings. This is because in this view it is no other than the mind itself in terms of its true existence. The essence of mind is emptiness and its nature is clear light. These two aspects being inseparable, primordial wisdom is equivalent to the inseparable union of emptiness and clear light, or of spaciousness and awareness. With regard to this primordial wisdom three aspects are distinguished: those of the basis, path, and fruit. The primordial wisdom present within all beings needs to be realized in order to reveal itself immediately or directly. This realization has to take place in such a way that primordial wisdom itself recognizes its own face (Tib. ye shes rang ngor shes pa). The primordial wisdom present from the very beginning within the stream of being, which is the true nature of the minds of all sentient beings, the inseparable union of emptiness and clear light, is called the basis primordial wisdom and also “ever-present wisdom” or “ever-present dharmakaya.” The phase in which this nature of mind is initially realized and during which this realization is cultivated is called the path primordial wisdom. At the time when all the adventitious stains of delusion are eliminated, this inseparable union of emptiness and clear light is called the fruit primordial wisdom.

We must take literally what vision teaches us: namely, that through it we come in contact with the sun and the stars, that we are everywhere all at once, and that even our power to imagine ourselves elsewhere—"I am in Petersburg in my bed, in Paris, my eyes see the sun"—or to intend real beings wherever they are, borrows from vision and employs means we owe to it. Vision alone makes us learn that beings that are different, "exterior," foreign to one another, are yet absolutely together, are "simultaneity"; this is a mystery psychologists handle the way a child handles explosives. Robert Delaunay says succinctly, "The railroad track is the image of succession which comes closest to the parallel: the parity of the rails." The rails converge and do not converge; they converge in order to remain equidistant down below. The world is in accordance with my perspective in order to be independent of me, is for me in order to be without me, and to be the world. The "visual quale" gives me, and alone gives me, the presence of what is not me, of what is simply and fully. It does so because, like texture, it is the concretion of a universal visibility, of a unique space which separates and reunites, which sustains every cohesion (and even that of past and future, since there would be no such cohesion if they were not essentially relevant to the same space). Every visual something, as individual as it is, functions also as a dimension, because it gives itself as the result of a dehiscence of Being. What this ultimately means is that the proper essence of the visible is to have a layer of invisibility in the strict sense, which it makes present as a certain absence...There is that which reaches the eye directly, the frontal properties of the visible; but there is also that which reaches it from below—the profound postural latency where the body raises itself to see—and that which reaches vision from above like the phenomena of flight, of swimming, of movement, where it participates no longer in the heaviness of origins but in free accomplishments. Through it, then, the painter touches the two extremities. In the immemorial depth of the visible, something moved, caught fire, and engulfed his body; everything he paints is in answer to this incitement, and his hand is "nothing but the instrument of a distant will." Vision encounters, as at a crossroads, all the aspects of Being... There is no break at all in this circuit; it is impossible to say that nature ends here and that man or expression starts here. It is, therefore, mute Being which itself comes to show forth its own meaning. Herein lies the reason why the dilemma between figurative and nonfigurative art is badly posed; it is true and uncontradictory that no grape was ever what it is in the most figurative painting and that no painting, no matter how abstract, can get away from Being, that even Caravaggio's grape is the grape itself. This precession of what is upon what one sees and makes seen, of what one sees and makes seen upon what is—this is vision itself.

The thought of thoughts, the cogito, the pure appearance of something to someone--and first of all of myself to myself--cannot be taken literally and as the testimony of a being whose whole essence is to know itself, that is to say, of a consciousness. It is always through the thickness of a field of existence that my presentation to myself takes place. The mind is always thinking, not because it is always in the process of constituting ideas but because it is always directly or indirectly tuned in on the world and in cycle with history. Like perceived things, my tasks are presented to me, not as objects or ends, but as reliefs and configurations, that is to say, in the landscape of praxis. And just as, when I bring an object closer or move it further away, when I turn it in my hands, I do not need to relate its appearances to a single scale to understand what I observe, in the same way action inhabits its field so fully that anything that appears there is immediately meaningful for it, without analysis or transposition, and calls for its response. If one takes into account a consciousness thus engaged, which is joined again with itself only across its historical and worldly field, which does not touch itself or coincide with itself but rather is divined and glimpsed in the present experience, of which it is the invisible steward, the relationships between consciousnesses take on a completely new aspect. For if the subject is not the sun from which the world radiates or the demiurge of my pure objects, if its signifying activity is rather the perception of a difference between two or several meanings--inconceivable, then, without the dimensions, levels, and perspectives which the world and history establish around me--then its action and all actions are possible only as they follow the course of the world, just as I can change the spectacle of the perceived world only by taking as my observation post one of the places revealed to me by perception. There is perception only because I am part of this world through my body, and I give a meaning to history only because I occupy a certain vantage point in it, because other possible vantage points have already been indicated to me by the historical landscape, and because all these perspectives already depend on a truth in which they would be integrated. At the very heart of my perspective, I realize that my private world is already being used, that there is ''behavior" that concerns it, and that the other's place in it is already prepared, because I find other historical situations to be occupiable by me. A consciousness that is truly engaged in a world and a history on which it has a hold but which go beyond it is not insular. Already in the thickness of the sensible and historical fabric it feels other presences moving, just as the group of men who dig a tunnel hear the work of another group coming toward them. Unlike the Sartrean consciousness, it is not visible only for the other: consciousness can see him, at least out of the corner of its eye. Between its perspective and that of the other there is a link and an established way of crossing over, and this for the single reason that each perspective claims to envelop the others. Neither in private nor in public history is the formula of these relationships "either him or me," the alternative of solipsism or pure abnegation, because these relationships are no longer the encounter of two For-Itselfs but are the meshing of two experiences which, without ever coinciding, belong to a single world.

There are, in essence, three schools of thought on the nature of the good: the intrinsic, the subjective, and the objective. The intrinsic theory holds that the good is inherent in certain things or actions as such, regardless of their context and consequences, regardless of any benefit or injury they may cause to the actors and subjects involved. It is a theory that divorces the concept of “good” from beneficiaries, and the concept of “value” from valuer and purpose—claiming that the good is good in, by, and of itself. The subjectivist theory holds that the good bears no relation to the facts of reality, that it is the product of a man’s consciousness, created by his feelings, desires, “intuitions,” or whims, and that it is merely an “arbitrary postulate” or an “emotional commitment.” The intrinsic theory holds that the good resides in some sort of reality, independent of man’s consciousness; the subjectivist theory holds that the good resides in man’s consciousness, independent of reality. The objective theory holds that the good is neither an attribute of “things in themselves” nor of man’s emotional states, but an evaluation of the facts of reality by man’s consciousness according to a rational standard of value. (Rational, in this context, means: derived from the facts of reality and validated by a process of reason.) The objective theory holds that the good is an aspect of reality in relation to man—and that it must be discovered, not invented, by man. Fundamental to an objective theory of values is the question: Of value to whom and for what? An objective theory does not permit context-dropping or “concept-stealing”; it does not permit the separation of “value” from “purpose,” of the good from beneficiaries, and of man’s actions from r

Projection is thus the amazing mental mechanism by which we create ‘the other’ out of ourselves, like Eve from Adam’s rib. It enables the magical rise of a second person from the first person, the ‘you’ from the ‘I.’ Through it, the ‘outside’ world becomes a mirror for the most hidden and unacknowledged aspects of our psyches, so we can, in essence, interact with ourselves by proxy. We get a chance to dance, unwittingly, with that which is repressed within us. It is easy to see how conducive this can be to personal growth, provided that, at the end, in one of those Oh-My-God moments, one recognizes one’s own projections.

Where philosophers before him had written in careful propositions and arguments, Sartre wrote like a novelist — not surprisingly, since he was one. In his novels, short stories and plays as well as in his philosophical treatises, he wrote about the physical sensations of the world and the structures and moods of human life. Above all, he wrote about one big subject: what it meant to be free. Freedom, for him, lay at the heart of all human experience, and this set humans apart from all other kinds of object. Other things merely sit in place, waiting to be pushed or pulled around. Even non-human animals mostly follow the instincts and behaviours that characterise their species, Sartre believed. But as a human being, I have no predefined nature at all. I create that nature through what I choose to do. Of course I may be influenced by my biology, or by aspects of my culture and personal background, but none of this adds up to a complete blueprint for producing me. I am always one step ahead of myself, making myself up as I go along. Sartre put this principle into a three-word slogan, which for him defined existentialism: ‘Existence precedes essence’. What this formula gains in brevity it loses in comprehensibility. But roughly it means that, having found myself thrown into the world, I go on to create my own definition (or nature, or essence), in a way that never happens with other objects or life forms. You might think you have defined me by some label, but you are wrong, for I am always a work in progress. I create myself constantly through action, and this is so fundamental to my human condition that, for Sartre, it is the human condition, from the moment of first consciousness to the moment when death wipes it out. I am my own freedom: no more, no less.

Take natural law away, and we are helpless to do anything or find happiness, even with divine revelation at our elbow (just as some people never bother to open the Gideon Bibles in their hotel rooms). Take up the laws of nature and study them, and suddenly every aspect of existence is bathed with a new significance that eventually our reason traces back to God. Aquinas fully endorsed Aristotle as our guide for grasping and analyzing those laws. Like Aristotle, Aquinas believed that to fully know something means understanding its essence; that in turn depends on discovering its purpose by observing its interactions with everything else. This applies to objects both man-made and made by nature.

What makes people good communicators is, in essence, an ability not to be fazed by the more problematic or offbeat aspects of their own characters. They can contemplate their anger, their sexuality and their unpopular, awkward or unfashionable opinions without losing confidence or collapsing into self-disgust. They can speak clearly because they have managed to develop a priceless sense of their own acceptability. They like themselves well enough to believe that they are worthy of and can win the goodwill of others, if only they have the wherewithal to present themselves with the right degree of patience and imagination. As children, these good communicatiors must have been blessed with caregivers who knew to love their charges without demanding that every last thing about them be agreeable and perfect. Such parents would have been able to live with the idea that their offsping might sometimes - for a while, at least - be odd, violent, angry, mean, peculiar or sad, and yet still deserve a place within the circle of familial love. The parents would thus have created an invaluable wellspring of courage from which those children would eventually be able to draw to sustain the confessions and direct conversations of adult life.

Remember that nothing happens without a reason. Seek it out. Look for the purpose Allah created in what He has given to you. What aspect of His Essence is He showing you through it? What does He want from you?

In everyday life we know that someone who is a true lover is very different from someone who is a pretender or a playboy. We know that true love should not be motivated at all by self- interest. And such is God’s love for us. It is a love that seeks the very best for us; it is sacrificial; it never stops giving. Perhaps the closest we can come to understanding the essence and quality of God’s love for us—though it is still a faint reflection of the reality—is the way in which we love our children. We bring these helpless, fragile little things home from the hospital and we love them. They have not done anything to deserve our love, indeed they are totally incapable of doing anything for us, yet we love them. From the moment we become a parent we know that from now on, life will pretty much revolve around our child and often they will inconvenience us in ways we can only dream of! Yet, we never stop loving them—really loving them. Parents and their children are a model to help us understand the way in which our Heavenly Father God really loves each one of us. As we think about how unconditionally we love our children and begin to grasp how complete and unconditional the Father’s love for us is, we can begin to scratch the surface of His grace and understand a little of the motivation behind God’s unmerited offer of salvation and forgiveness for our sins. Despite a lot of good teaching on the subject in the Church over the years, many Christians are still mystified by grace. They fail to live in the richness of it themselves and they fail to show grace to others. Many are still trapped by a performance-based theology that thinks God’s love must be earned or deserved. They think that if they behave well and perform good works for God then He will love them more. This is so far from the truth! God cannot love us any more nor any less than He does now, and He longs for us to live in the place of grace where we understand that He gives His love to us freely. God’s love and grace are gifts for us to receive. Do we ever deserve them? No! We are totally undeserving, but we are the undeserving who are the apple of His eye. GRACE AND FORGIVENESS The title of this book Grace and Forgiveness is purposefully chosen because the issue of God’s grace is vitally intertwined with the issue of forgiveness. They are not simply two distinct aspects of our spiritual life that we have decided to place together in the same book. When we come into a real understanding of the extent of God’s grace towards us and what that means, we begin to see how vital and necessary it is that we pass that grace and love on to others. Grace becomes an irresistible force in our lives. When properly understood, the “unfairness” and “injustice” of God’s grace towards us is deeply shocking, even offensive to our human understanding, as we will see. But in the same way that God lavishly and extravagantly pours His grace out upon our lives, He is calling us to learn how to show grace to others by forgiving those who truly don’t deserve it. The great discovery of forgiveness is that, through a selfless act, we open ourselves up to a greater outpouring of the blessing of God on our lives. There are two important things that every Christian needs to realize at some point in their journey as a believer, preferably sooner rather than later! The first is that our God is very big and very powerful and there is nothing that He cannot do. The second is that He is very loving and compassionate towards us. The Bible says that “God is love”. This is not a statement about what He does, but about who He is. He is the very embodiment of perfect, flawless love. His heart for us is to see us living our spiritual lives where we are operating with the dynamics of His Kingdom, just as Jesus did. It is a Kingdom of love, filled with faith, aware of the bigness of our God; aware of His willingness to interact with us and do things for us as we act in loving obedience to Him.

Your Trusted Source for High-Quality GC Sheets in Dindigul When it comes to sourcing top-notch GC sheets in Dindigul, one name stands out prominently - Shree Sivabalaaji Steels. Renowned for its commitment to quality and excellence, this company has established itself as a reliable supplier of galvanized corrugated (GC) sheets, catering to various industries and construction needs. At Shree Sivabalaaji Steels, quality is the cornerstone of their operations. They understand the significance of using superior-grade materials for construction and industrial purposes. GC sheets offered by the company are manufactured using advanced technology, ensuring durability, strength, and resistance to environmental factors. This ensures that the sheets maintain their integrity over time, even in harsh conditions. Variety is another feather in Shree Sivabalaaji Steels' cap. The company provides a wide range of GC sheet options to meet the diverse needs of its customers. Whether you require sheets of different thicknesses, sizes, or coatings, they have it all. This extensive selection empowers customers to choose the perfect GC sheets that align with their project requirements. One of the factors that set Shree Sivabalaaji Steels apart is their unwavering commitment to customer satisfaction. Their team of experienced professionals is always ready to assist clients in selecting the right type of GC sheets based on their specific needs. Whether it's for roofing, wall cladding, or any other application, customers can rely on their expertise to make informed decisions. Time efficiency and punctuality are the driving forces behind Shree Sivabalaaji Steels' operations. They understand that in the construction industry, timely delivery is of the essence. The company has implemented streamlined processes to ensure that customers receive their GC sheet orders on schedule, minimizing project delays and interruptions. Environmental consciousness is a key aspect of Shree Sivabalaaji Steels' philosophy. They recognize their responsibility towards sustainable practices and offer GC sheets that are manufactured using eco-friendly processes. This not only reflects their commitment to the environment but also resonates with customers who prioritize green building materials. Competitive pricing is yet another advantage that customers enjoy when partnering with Shree Sivabalaaji Steels. Despite offering high-quality GC sheets, the company maintains a pricing strategy that remains accessible and competitive. This affordability, coupled with the quality of their products, makes them a preferred choice among contractors, builders, and industries. In conclusion, for those seeking top-grade GC sheets in Dindigul, Shree Sivabalaaji Steels emerges as a reliable and customer-centric option. With their focus on quality, variety, expertise, punctuality, sustainability, and affordability, they have rightfully earned their reputation as a go-to supplier for GC sheets in the region. When you choose Shree Sivabalaaji Steels, you're not just purchasing construction materials; you're investing in a partnership that prioritizes your project's success.

A valuable lesson I'd impart to my ninth-grade self: "Resist the urge to cloak your true self in a veneer of pain-disguised confidence. Such a mask, though it might seem protective, can inadvertently distance you from the very individuals you cherish deeply. This path could ultimately pave the way towards feelings of desolation and despondency. Remember, embracing vulnerability is an inherent aspect of our human essence, a trait that can serve as a shield against the clutches of depression and the echoing ache of solitude.

The issue autistic people have fought for for years has finally been added – as the very last symptom on list B of the DSM-5. The one thing which, to me and many others, is the most important aspect of our autism: hypo- and/or hypersensitivity to stimuli. It’s the essence of the Intense World Theory and, in my opinion (and that of the Markrams), also the source of all additional problems. All people experience stimuli. Sometimes many, sometimes few, sometimes consciously, but frequently completely subconsciously. Stimuli are the signals we receive mainly through the five senses, even though humans actually have more than five. And then there’s the stimuli that come from your brain itself: thoughts.

I endeavor to take the viewer through a journey of the image, using light to illuminate patterns and forms as signposts along a pathway between spaces. These paths essentially act as the observation track for the journey around the image. My interpretation and initial field visualizations are based on these visual flows. The critical aspect I look for in any canvas is the ability to provide enough space and visual context to facilitate focus on the subject in its purest shape. In essence, I try to distill the scene down to its uncluttered form and flows, to simplify the PATHWAYS. Therefore, I use only black and white and mostly minimalist imagery, believing profoundly that less is indeed more.

Baby photography isn't just about documenting moments; it's about creating art. The best photographer should have a creative eye, finding unique angles and perspectives to capture the baby's beauty. Safety should be a top priority during baby photography sessions. The best baby photographer in Hyderabad must be well-versed in safety precautions to ensure that the baby is never put at risk during the shoot. Creating stunning Best baby photography in Hyderabad requires more than just technical skill; it demands a profound dedication to the art form. A talented baby photographer in Hyderabad will invest time and effort in understanding the individual needs and preferences of each family, customizing each photo shoot to capture the unique essence of the baby. The artistic aspect of baby photography is evident in the way a photographer composes shots, plays with lighting, and selects backgrounds and props. Each element is chosen carefully to enhance the aesthetic appeal of the images.

In the realm of spiritual philosophy, where the sacred and the mundane converge, where the mystical dances with the ordinary, there exists an enchanting archetype that beckons us to explore the depths of our souls—the Divine Rabbit. This ethereal creature, a symbol of fertility, rebirth, and spiritual illumination, invites us to embark on a profound journey of self-discovery and transcendence. The Divine Rabbit, with its gentle countenance and nimble grace, embodies the essence of the divine feminine, representing the nurturing and creative aspects of existence. It is a messenger of the cosmic forces, whispering ancient wisdom and guiding us towards the realization of our true nature. With each hop, it traverses the sacred landscapes of our consciousness, leaving in its wake the seeds of transformation and spiritual awakening. This mystical creature, adorned with the symbols of abundance and growth, teaches us the profound truth that spirituality is not confined to lofty realms or esoteric knowledge, but is deeply rooted in the tapestry of our everyday lives. The Divine Rabbit invites us to cultivate a sense of presence and mindfulness, to embrace the magic of the present moment, and to recognize that every breath we take is an opportunity for divine communion. In the Divine Rabbit, we find a profound reflection of our own spiritual journey. Like the rabbit, we too navigate the maze of existence, encountering both obstacles and opportunities along the way. The Divine Rabbit reminds us to approach these challenges with grace, agility, and an unwavering trust in the divine plan. It teaches us that even in the face of adversity, we possess the innate resilience to overcome, to rise above our limitations, and to embrace the boundless potential that resides within us. The Divine Rabbit also serves as a catalyst for profound transformation and rebirth. Just as the rabbit sheds its old fur to make way for new growth, we too are called to release the layers of conditioning, limiting beliefs, and attachments that no longer serve our highest good. The Divine Rabbit encourages us to step into the fullness of our authentic selves, to embrace our innate gifts and talents, and to allow the light of our divine essence to illuminate the world around us. Moreover, the Divine Rabbit invites us to honor the interconnectedness of all beings and the sacredness of every living creature. It teaches us to tread lightly upon the Earth, recognizing that our actions have far-reaching consequences. The Divine Rabbit reminds us of the importance of compassion, kindness, and love towards all beings, for in their eyes, we catch a glimpse of the divine spark that resides within us all. As we embark on our spiritual journey, let us heed the wisdom of the Divine Rabbit. Let us cultivate a sense of wonder and curiosity, allowing ourselves to be guided by the synchronicities and signs that pepper our path. Let us embrace the cycles of life and honor the sacredness of both beginnings and endings. And above all, let us remember that within the heart of the Divine Rabbit resides the eternal flame of our own divine essence, waiting to be kindled and expressed in all its radiant glory. May we follow the path of the Divine Rabbit, awakening to the depths of our being, embracing our divine nature, and embodying the transformative power of love, compassion, and spiritual illumination. In doing so, we dance in harmony with the rhythm of the universe, honoring the sacredness of life, and fulfilling our highest purpose.

If the theme of the intentional claims to illustrate merely a psychological attitude, by which reality is drained instead of being explained, nothing in fact separates it from the absurd spirit. It aims to enumerate what it cannot transcend. It affirms solely that without any unifying principle thought can still take delight in describing and understanding every aspect of experience. The truth involved then for each of those aspects is psychological in nature. It simply testifies to the ‘interest’ that reality can offer. It is a way of awaking a sleeping world and of making it vivid to the mind. But if one attempts to extend and give a rational basis to that notion of truth, if one claims to discover in this way the ‘essence’ of each object of knowledge, one restores its depth to experience. For an absurd mind that is incomprehensible.

Does this mean that in order to be happy in a relationship we need to be joined with our partner at the hip or give up other aspects of our life such as our careers or friends? Paradoxically, the opposite is true! It turns out that the ability to step into the world on our own often stems from the knowledge that there is someone beside us whom we can count on—this is the “dependency paradox.” The logic of this paradox is hard to follow at first. How can we act more independent by being thoroughly dependent on someone else? If we had to describe the basic premise of adult attachment in one sentence, it would be: If you want to take the road to independence and happiness, find the right person to depend on and travel down it with that person. Once you understand this, you’ve grasped the essence of attachment theory.

The stranger who came to the temple to worship the goddess of love in intercourse with the sacred prostitute was in ancient times viewed as an emissary of the gods, or even the god in disguise. The stranger is typically one who is uninvited, unexpected and of foreign nature. He comes from an other­worldly place and instigates change. A numinous aura surrounds him. This is the essence of the stranger in the context of the initiation rituals enacted by the sacred prostitute: he facilitates her transition from the innocence of maidenhood to the realization of her full feminine nature. Psychologically, in a woman, it is a stage where the masculine principle breaks through. Whatever she undertakes, she does so with confidence, without regression, submissiveness or a feeling of inferiority to a patriarchal system. The woman who has come to know the presence of the masculine power within is her own authority and stands constant to her feminine nature. She may not be able to change the patriarchal system which surrounds her, but, more importantly, she doesn't allow the system to change her.

Natural history and psychology arrive at consciousness from the outside, and consequently give it an artificial articulation and rationality which are wholly alien to its essence. These sciences infer feeling from habit or expression; so that only the expressible and practical aspects of feeling figure in their calculation. But these aspects are really peripheral; the core is an irresponsible, ungoverned, irrevocable dream. Psychologists have discussed perception ad nauseam and become horribly entangled in a combined idealism and physiology; for they must perforce approach the subject from the side of matter, since all science and all evidence is external; nor could they ever reach consciousness at all if they did not observe its occasions and then interpret those occasions dramatically. At the same time, the inferred mind they subject to examination will yield nothing but ideas, and it is a marvel how such a dream can regard those natural objects from which the psychologist has inferred it. Perception is in fact no primary phase of consciousness; it is an ulterior practical function acquired by a dream which has become symbolic of its conditions, and therefore relevant to its own destiny. Such relevance and symbolism are indirect and slowly acquired; their status cannot be understood unless we regard them as forms of imagination happily grown significant. In imagination, not in perception, lies the substance of experience, while knowledge and reason are but its chastened and ultimate form. The mind vegetates uncontrolled save by physical forces.