Work For Hereafter Quotes

Work for this world as if you will live forever and work for the here-after as if you will die tomorrow.

But Natural Selection, as we shall hereafter see, is a power incessantly ready for action, and is immeasurably superior to man's feeble efforts, as the works of Nature are to those of Art.

It may be possible for each to think too much of his own potential glory hereafter; it is hardly possible for him to think too often or too deeply about that of his neighbor. The load, or weight, or burden of my neighbor's glory should be laid daily on my back, a load so heavy that only humility can carry it, and the backs of the proud will be broken. ... "It is in light of these overwhelming possibilities, it is with the awe and the circumspection proper to them, that we should conduct all our dealings with one another, all friendships, all loves, all play, all politics. There are no ordinary people. You have never talked to a mere mortal. Nations, cultures, arts, civilizations -- these are mortal, and their life is to ours as the life of a gnat. But it is immortals whom we joke with, work with, marry, snub and exploit. ... Next to the Blessed Sacrament itself, your neighbor is the holiest object presented to your senses.

I think I can understand that feeling about a housewife’s work being like that of Sisyphus (who was the stone rolling gentleman). But it is surely in reality the most important work in the world. What do ships, railways, miners, cars, government etc exist for except that people may be fed, warmed, and safe in their own homes? As Dr. Johnson said, “To be happy at home is the end of all human endeavour”. (1st to be happy to prepare for being happy in our own real home hereafter: 2nd in the meantime to be happy in our houses.) We wage war in order to have peace, we work in order to have leisure, we produce food in order to eat it. So your job is the one for which all others exist…

... Have you ever reflected that posterity may not be the faultless dispenser of justice that we dream of? One consoles oneself for being insulted and denied, by reyling on the equity of the centuries to come; just as the faithful endure all the abominations of this earth in the firm belief of another life, in which each will be rewarded according to his deserts. But suppose Paradise exists no more for the artist than it does for the Catholic, suppose that future generations prolong the misunderstanding and prefer amiable little trifles to vigorous works! Ah! What a sell it would be, eh? To have led a convict's life - to have screwed oneself down to one's work - all for a mere delusion!... "Bah! What does it matter? Well, there's nothing hereafter. We are even madder than the fools who kill themselves for a woman. When the earth splits to pieces in space like a dry walnut, our works won't add one atom to its dust.

It was the general opinion of ancient nations, that the divinity alone was adequate to the important office of giving laws to men... and modern nations, in the consecrations of kings, and in several superstitious chimeras of divine rights in princes and nobles, are nearly unanimous in preserving remnants of it... Is the jealousy of power, and the envy of superiority, so strong in all men, that no considerations of public or private utility are sufficient to engage their submission to rules for their own happiness? Or is the disposition to imposture so prevalent in men of experience, that their private views of ambition and avarice can be accomplished only by artifice? — … There is nothing in which mankind have been more unanimous; yet nothing can be inferred from it more than this, that the multitude have always been credulous, and the few artful. The United States of America have exhibited, perhaps, the first example of governments erected on the simple principles of nature: and if men are now sufficiently enlightened to disabuse themselves of artifice, imposture, hypocrisy, and superstition, they will consider this event as an era in their history. Although the detail of the formation of the American governments is at present little known or regarded either in Europe or America, it may hereafter become an object of curiosity. It will never be pretended that any persons employed in that service had any interviews with the gods, or were in any degree under the inspiration of heaven, any more than those at work upon ships or houses, or labouring in merchandize or agriculture: it will for ever be acknowledged that these governments were contrived merely by the use of reason and the senses. As Copley painted Chatham, West, Wolf, and Trumbull, Warren and Montgomery; as Dwight, Barlow, Trumbull, and Humphries composed their verse, and Belknap and Ramzay history; as Godfrey invented his quadrant, and Rittenhouse his planetarium; as Boylston practised inoculation, and Franklin electricity; as Paine exposed the mistakes of Raynal, and Jefferson those of Buffon, so unphilosophically borrowed from the Recherches Philosophiques sur les Américains those despicable dreams of de Pauw — neither the people, nor their conventions, committees, or sub-committees, considered legislation in any other light than ordinary arts and sciences, only as of more importance. Called without expectation, and compelled without previous inclination, though undoubtedly at the best period of time both for England and America, to erect suddenly new systems of laws for their future government, they adopted the method of a wise architect, in erecting a new palace for the residence of his sovereign. They determined to consult Vitruvius, Palladio, and all other writers of reputation in the art; to examine the most celebrated buildings, whether they remain entire or in ruins; compare these with the principles of writers; and enquire how far both the theories and models were founded in nature, or created by fancy: and, when this should be done, as far as their circumstances would allow, to adopt the advantages, and reject the inconveniences, of all. Unembarrassed by attachments to noble families, hereditary lines and successions, or any considerations of royal blood, even the pious mystery of holy oil had no more influence than that other of holy water: the people universally were too enlightened to be imposed on by artifice; and their leaders, or more properly followers, were men of too much honour to attempt it. Thirteen governments thus founded on the natural authority of the people alone, without a pretence of miracle or mystery, which are destined to spread over the northern part of that whole quarter of the globe, are a great point gained in favour of the rights of mankind. [Preface to 'A Defence of the Constitutions of the United States of America', 1787]

The hell to be endured hereafter, of which theology tells, is no worse than the hell we make for ourselves in this world by habitually fashioning our characters in the wrong way. Could the young but realize how soon they will become mere walking bundles of habits, they would give more heed to their conduct while in the plastic state. We are spinning our fates, good or evil, and never to be undone. Every smallest stroke of virtue or of vice leaves its never so little scar. The drunken Rip Van Winkle, in Jefferson’s play, excuses himself for every fresh dereliction by saying, “I won’t count this time!” Well! He may not count it, and a kind Heaven may not count it; but it is being counted none the less. Down among his nerve-cells and fibers the molecules are counting it, registering and storing it up to be used against him when the next temptation comes. Nothing we ever do is, in strict scientific literalness, wiped out. Of course this has its good side as well as its bad one. As we become permanent drunkards by so many separate drinks, so we become saints in the moral, and authorities and experts in the practical and scientific spheres, by so many separate acts and hours of work. Let no youth have any anxiety about the upshot of his education, whatever the line of it may be. If he keeps faithfully busy each hour of the working-day, he may safely leave the final result to itself. He can with perfect certainty count on waking up some fine morning, to find himself one of the competent ones of his generation, in whatever pursuit he may have singled out.

Perhaps the bazaar looks disorganized to you, but it works for us. Perhaps Islam looks fanatical to you, but it provides us with the means to survive the harshness of this life and prepare us for a better life hereafter.

DECEMBER 26TH. The dog came to see me at eight o’clock this morning. He was very affectionate, poor orphan! My room will be his quarters hereafter.

I do not consider myself a religious person, because I don't adhere to a particular religion or faith or prescribed beliefs, as did my father, who was a Baptist minister. And I am not an atheist, one who thinks that belief in anything beyond the here and now and the rational is delusion. I love science, but I allow for mystery, things that can never be proven by a rational mind. I am a person who thinks about the nature of the spirit when I write. I think about what can't be known and only imagined. I often sense a spirit or force or meaning beyond myself. I leave it open as to what the spirit is, but I continue to make guesses -- that it could be the universal binding of the emotion of love, or a joyful quality of humanity, or a collective unconscious that turns out to be a unified conscience. The spirit could be all those worshiped by all the religions, even those that deny the validity of others. It could be that we all exist in all ten dimensions of a string-theory universe and are seeding memories in all of them and occupy them simultaneously as memory. Or we exist only as thought and out perception that it is a physical world is a delusion. The nature of spirit could also be my mother and my grandmother and that they really do serve as my muses as I fondly imagine them doing at times. Or maybe the nature of the spirit is a freer imagination. I've often thought that imagination was the conduit to compassion, and compassion is a true spiritual nature. Whatever the spirit might be, I am not basing what I do in this life on any expected reward or punishment in the hereafter or thereafter. It is enough that I feel blessed -- and by whom or what I don't know -- but I receive it with gratitude that I am a writer and my work is to imagine all the possibilities.

But Natural Selection, as we shall hereafter see, is a power incessantly ready for action, and is as immeasurably superior to man's feeble efforts, as the works of Nature are to those of Art. We

Primary causes are unknown to us; but are subject to simple and constant laws, which may be discovered by observation, the study of them being the object of natural philosophy. Heat, like gravity, penetrates every substance of the universe, its rays occupy all parts of space. The object of our work is to set forth the mathematical laws which this element obeys. The theory of heat will hereafter form one of the most important branches of general physics.

Poor devils! After all, they were not evil things of their kind. They were the men of another age and another order of being. Nature had played a hellish jest on them—as it will on any others that human madness, callousness, or cruelty may hereafter drag up in that hideously dead or sleeping polar waste—and this was their tragic homecoming.

The ignoring of all transmitted mental qualities will, as it seems to me, be hereafter judged as a most serious blemish in the works of Mr. Mill.

Dogmatic belief in the central axioms of Christianity (that Christ’s crucifixion redeemed the world; that salvation was reserved for the hereafter; that salvation could not be achieved through works) had three mutually reinforcing consequences: First, devaluation of the significance of earthly life, as only the hereafter mattered. This also meant that it had become acceptable to overlook and shirk responsibility for the suffering that existed in the here-and-now; Second, passive acceptance of the status quo, because salvation could not be earned in any case through effort in this life (a consequence that Marx also derided, with his proposition that religion was the opiate of the masses); and, finally, third, the right of the believer to reject any real moral burden (outside of the stated belief in salvation through Christ), because the Son of God had already done all the important work. It was for such reasons that Dostoevsky, who was a great influence on Nietzsche, also criticized institutional Christianity (although he arguably managed it in a more ambiguous but also more sophisticated manner).

But Natural Selection, as we shall hereafter see, is a power incessantly ready for action, and is as immeasurably superior to man’s feeble efforts, as the works of Nature are to those of Art.

This is the how and why of it. First of all, we had to quit playing God. It didn’t work. Next, we decided that hereafter in this drama of life, God was going to be our Director. He is the Principal; we are His agents. He is the Father, and we are His children. Most good ideas are simple, and this concept was the keystone of the new and triumphant arch through which we passed to freedom.

SECRET OF SUCCESS If your mind complains about too much work, here's a little secret you can tell it - 'Do a little, but do it today.' Make a small beginning, but start today and continue hereafter.

Should I shrink from the work that God had set before me, because it was not fitted to my taste? Did not He know best what I should do, and where I ought to labour? and should I long to quit His service before I had finished my task, and expect to enter into His rest without having laboured to earn it? "No; by His help I will arise and address myself diligently to my appointed duty. If happiness in this world is not for me, I will endeavour to promote the welfare of those around me, and my reward shall be hereafter.

I had ceased to be a writer of tolerably poor tales and essays, and had become a tolerably good Surveyor of the Customs. That was all. But, nevertheless, it is any thing but agreeable to be haunted by a suspicion that one's intellect is dwindling away; or exhaling, without your consciousness, like ether out of a phial; so that, at every glance, you find a smaller and less volatile residuum. Of the fact, there could be no doubt; and, examining myself and others, I was led to conclusions in reference to the effect of public office on the character, not very favorable to the mode of life in question. In some other form, perhaps, I may hereafter develop these effects. Suffice it here to say, that a Custom-House officer, of long continuance, can hardly be a very praiseworthy or respectable personage, for many reasons; one of them, the tenure by which he holds his situation, and another, the very nature of his business, which—though, I trust, an honest one—is of such a sort that he does not share in the united effort of mankind. An effect—which I believe to be observable, more or less, in every individual who has occupied the position—is, that, while he leans on the mighty arm of the Republic, his own proper strength departs from him. He loses, in an extent proportioned to the weakness or force of his original nature, the capability of self-support. If he possess an unusual share of native energy, or the enervating magic of place do not operate too long upon him, his forfeited powers may be redeemable. The ejected officer—fortunate in the unkindly shove that sends him forth betimes, to struggle amid a struggling world—may return to himself, and become all that he has ever been. But this seldom happens. He usually keeps his ground just long enough for his own ruin, and is then thrust out, with sinews all unstrung, to totter along the difficult footpath of life as he best may. Conscious of his own infirmity,—that his tempered steel and elasticity are lost,—he for ever afterwards looks wistfully about him in quest of support external to himself. His pervading and continual hope—a hallucination, which, in the face of all discouragement, and making light of impossibilities, haunts him while he lives, and, I fancy, like the convulsive throes of the cholera, torments him for a brief space after death—is, that, finally, and in no long time, by some happy coincidence of circumstances, he shall be restored to office. This faith, more than any thing else, steals the pith and availability out of whatever enterprise he may dream of undertaking. Why should he toil and moil, and be at so much trouble to pick himself up out of the mud, when, in a little while hence, the strong arm of his Uncle will raise and support him? Why should he work for his living here, or go to dig gold in California, when he is so soon to be made happy, at monthly intervals, with a little pile of glittering coin out of his Uncle's pocket? It is sadly curious to observe how slight a taste of office suffices to infect a poor fellow with this singular disease. Uncle Sam's gold—meaning no disrespect to the worthy old gentleman—has, in this respect, a quality of enchantment like that of the Devil's wages. Whoever touches it should look well to himself, or he may find the bargain to go hard against him, involving, if not his soul, yet many of its better attributes; its sturdy force, its courage and constancy, its truth, its self-reliance, and all that gives the emphasis to manly character.

It is no coincidence that those very people who do good and who hope to do more of it are, in fact, those who reflect on death and work for the Hereafter the most, so that the Day of Judgment will be a moment of joy and light for them. It is wise to meditate on death— its throes and the various states after it. For example, one should imagine—while he or she has life and is safe—the trial of the Traverse (al-ṣirāṭ) that every soul must pass over in the Hereafter, beneath which is the awesome inferno and the screams and anguish of those evildoers who already have been cast therein.

It is now expedient to give some description of Mrs. Allen, that the reader may be able to judge in what manner her actions will hereafter tend to promote the general distress of the work, and how she will, probably, contribute to reduce poor Catherine to all the desperate wretchedness of which a last volume is capable

I have been thus particular in speaking of Dirk Peters, because, ferocious as he appeared, he proved the main instrument in preserving the life of Augustus, and because I shall have frequent occasion to mention him hereafter in the course of my narrative — a narrative, let me here say, which, in its latter portions, will be found to include incidents of a nature so entirely out of the range of human experience, and for this reason so far beyond the limits of human credulity, that I proceed in utter hopelessness of obtaining credence for all that I shall tell, yet confidently trusting in time and progressing science to verify some of the most important and most improbable of my statements.

It is permissible even for a dying hero to think before he dies how men will speak of him hereafter. His fame lasts perhaps two thousand years. And what are two thousand years? (asked Mr. Ramsay ironically, staring at the hedge). What, indeed, if you look from a mountain-top down the long wastes of the ages? The very stone one kicks with one’s boot will outlast Shakespeare.

I’ve seen hundreds of ’em, bit of breakfast in hand, running wild and shining to catch their little season-ticket train, for fear they’d get dismissed if they didn’t; working at businesses they were afraid to take the trouble to understand; skedaddling back for fear they wouldn’t be in time for dinner; keeping indoors after dinner for fear of the back streets, and sleeping with the wives they married, not because they wanted them, but because they had a bit of money that would make for safety in their one little miserable skedaddle through the world. Lives insured and a bit invested for fear of accidents. And on Sundays—fear of the hereafter. As if hell was built for rabbits! Well, the Martians will just be a godsend to these. Nice roomy cages, fattening food, careful breeding, no worry.

What do ships, railways, mines, cars, government etc. exist for except that people may be fed, warmed, and safe in their own homes? As Dr Johnson said, ‘To be happy at home is the end of all human endeavour’. (1st to be happy to prepare for being happy in our own real home hereafter: 2nd in the meantime to be happy in our houses.) We wage war in order to have peace, we work in order to have leisure, we produce food in order to eat it. So your job is the one for which all others exist . . .

(W.D.) Howells asserted that the Americans' 'love of the supernatural is their common inheritance from no particular ancestry.' Their fiction, he added, often gathers in the gray 'twilight of the reason,' on 'the borderland between experience and illusion." Howells's geographical metaphor was derived, of course, from Hawthorne's idea of a moonlit 'neutral territory, somewhere between the real world and fairy-land, where the Actual and the Imaginary may meet, and each imbue itself with the nature of the other.' Whether literally, as in Cooper's The Spy, or metaphorically, as in Hawthorne's works, the neutral territory/borderland was the familiar setting of the American romance. As American writers came to realize, not only was there a borderland between East and West, civilization and wilderness, but also between the here and the hereafter, between conscious and unconscious, 'experience and illusion' - psychic frontiers on the edge of territories both enticing and terrifying.

Latter-day Saints have often been critical of those who emphasize salvation by grace alone, while we have often been criticised for a type of works-righteousness. The gospel is in fact a gospel covenant—a two-way promise. The Lord agrees to do for us what we could never do for ourselves—to forgive our sins, to lift our burdens, to renew our souls and re-create our nature, to raise us from the dead, and to qualify us for glory hereafter. At the same time, we promise to do what we can do: come unto Christ by covenant, commit our lives to him as Lord and Master, receive the appropriate ordinances (sacraments), love and serve one another, and do all in our power to put off the natural man and deny ourselves of un-godliness. We know, without question, that the power to save us, to change us, to renew our souls, is in Christ. True faith, however, always manifests itself in faithfulness. "When faith springs up in the heart," Brigham Young taught, "good works will, and good works will increase that pure faith within them.

What Kant took to be the necessary schemata of reality,' says a modern Freudian, 'are really only the necessary schemata of repression.' And an experimental psychologist adds that 'a sense of time can only exist where there is submission to reality.' To see everything as out of mere succession is to behave like a man drugged or insane. Literature and history, as we know them, are not like that; they must submit, be repressed. It is characteristic of the stage we are now at, I think, that the question of how far this submission ought to go--or, to put it the other way, how far one may cultivate fictional patterns or paradigms--is one which is debated, under various forms, by existentialist philosophers, by novelists and anti-novelists, by all who condemn the myths of historiography. It is a debate of fundamental interest, I think, and I shall discuss it in my fifth talk. Certainly, it seems, there must, even when we have achieved a modern degree of clerical scepticism, be some submission to the fictive patterns. For one thing, a systematic submission of this kind is almost another way of describing what we call 'form.' 'An inter-connexion of parts all mutually implied'; a duration (rather than a space) organizing the moment in terms of the end, giving meaning to the interval between tick and tock because we humanly do not want it to be an indeterminate interval between the tick of birth and the tock of death. That is a way of speaking in temporal terms of literary form. One thinks again of the Bible: of a beginning and an end (denied by the physicist Aristotle to the world) but humanly acceptable (and allowed by him to plots). Revelation, which epitomizes the Bible, puts our fate into a book, and calls it the book of life, which is the holy city. Revelation answers the command, 'write the things which thou hast seen, and the things which are, and the things which shall be hereafter'--'what is past and passing and to come'--and the command to make these things interdependent. Our novels do likewise. Biology and cultural adaptation require it; the End is a fact of life and a fact of the imagination, working out from the middle, the human crisis. As the theologians say, we 'live from the End,' even if the world should be endless. We need ends and kairoi and the pleroma, even now when the history of the world has so terribly and so untidily expanded its endless successiveness. We re-create the horizons we have abolished, the structures that have collapsed; and we do so in terms of the old patterns, adapting them to our new worlds. Ends, for example, become a matter of images, figures for what does not exist except humanly. Our stories must recognize mere successiveness but not be merely successive; Ulysses, for example, may be said to unite the irreducible chronos of Dublin with the irreducible kairoi of Homer. In the middest, we look for a fullness of time, for beginning, middle, and end in concord. For concord or consonance really is the root of the matter, even in a world which thinks it can only be a fiction. The theologians revive typology, and are followed by the literary critics. We seek to repeat the performance of the New Testament, a book which rewrites and requites another book and achieves harmony with it rather than questioning its truth. One of the seminal remarks of modern literary thought was Eliot's observation that in the timeless order of literature this process is continued. Thus we secularize the principle which recurs from the New Testament through Alexandrian allegory and Renaissance Neo-Platonism to our own time. We achieve our secular concords of past and present and future, modifying the past and allowing for the future without falsifying our own moment of crisis. We need, and provide, fictions of concord.

I would begin at the beginning, and teach young people that marriage is not the only aim and end of life, yet would fit them for it, as for a sacrament too high and holy to be profaned by a light word or thought. Show them how to be worthy of it and how to wait for it. Give them a law of life both cheerful and sustaining; a law that shall keep them hopeful if single, sure that here or hereafter they will find that other self and be accepted by it; happy if wedded, for their own integrity of heart will teach them to know the true god when he comes, and keep them loyal to the last.

It was common among Muslim scholars to discuss the delicate balance between hope and fear. If one is overwhelmed with fear, he enters a psychological state of terror that leads to despair (ya’s)— that is, despair of God’s mercy. In the past, this religious illness was common, but it is less so today because, ironically, people are not as religious as they used to be. However, some of this is still found among certain strains of evangelical Christianity that emphasize Hellfire and eternal damnation. One sect believes that only 144,000 people will be saved based on its interpretation of a passage in the Book of Revelations. Nonetheless, an overabundance of hope is a disease that leads to complacency and dampens the aspiration to do good since salvation is something guaranteed (in one’s mind, that is). According to some Christian sects that believe in unconditional salvation, one can do whatever one wills (although he or she is encouraged to do good and avoid evil) and still be saved from Hell and gain entrance to Paradise. This is based on the belief that once one accepts Jesus a personal savior, there is nothing to fear about the Hereafter. Such religiosity can sow corruption because human beings simply cannot handle being assured of Paradise without deeds that warrant salvation. Too many will serve their passions like slaves and still consider themselves saved. In Islam, faith must be coupled with good works for one’s religion to be complete. This does not contradict the sound Islamic doctrine that “God’s grace alone saves us.” There is yet another kind of hope called umniyyah, which is blameworthy in Islam. Essentially, it is having hope but neglecting the means to achieve what one hopes for, which is often referred to as an “empty wish.” One hopes to become healthier, for example, but remains sedentary and is altogether careless about diet. To hope for the Hereafter but do nothing for it in terms of conduct and morality is also false hope.

SOCRATES: Whether the rhetorician is or not inferior on this account is a question which we will hereafter examine if the enquiry is likely to be of any service to us; but I would rather begin by asking, whether he is or is not as ignorant of the just and unjust, base and honourable, good and evil, as he is of medicine and the other arts; I mean to say, does he really know anything of what is good and evil, base or honourable, just or unjust in them; or has he only a way with the ignorant of persuading them that he not knowing is to be esteemed to know more about these things than some one else who knows? Or must the pupil know these things and come to you knowing them before he can acquire the art of rhetoric?

The modern loss of faith does not concern just God or the hereafter. It involves reality itself and makes human life radically fleeting. Life has never been as fleeting as it is today. Not just human life, but the world in general is becoming radically fleeting. Nothing promises duration or substance. Given this lack of Being, nervousness and unease arise. Belonging to a species might benefit an animal that works for the sake of its kind to achieve brute Gelassenheit. However, the late-modern ego stands utterly alone. Even religions, as thanatotechnics that would remove the fear of death and produce a feeling of duration, have run their course. The general denarrativization of the world is reinforcing the feeling of fleetingness. It makes life bare.

Whatever be the actual state of the skill, dexterity, and judgment, with which labour is applied in any nation, the abundance or scantiness of its annual supply must depend, during the continuance of that state, upon the proportion between the number of those who are annually employed in useful labour, and that of those who are not so employed. The number of useful and productive labourers, it will hereafter appear, is everywhere in proportion to the quantity of capital stock which is employed in setting them to work, and to the particular way in which it is so employed. The second book, therefore, treats of the nature of capital stock, of the manner in which it is gradually accumulated, and of the different quantities of labour which it puts into motion, according to the different ways in which it is employed.

In the past few decades, we have witnessed an explosion of information about death and the afterlife, generated by an ever-growing number of psychologists and psychiatrists, physicians, hospice nurses and bereavement counselors, near-death experiencers, researchers in parapsychology, and, of course, mediums, who are working toward a better understanding of the world to come. This is one of many signs that the human race is poised to enter a new era, an era I would call a revolution in consciousness. Another sign is that belief in survival after death is on the rise, up to 89 percent according to some surveys.7 In Western countries, more and more people believe in a kinder hereafter. Instead of hell they expect joy, reunion with loved ones, and the complete absence of pain and worry. As concepts of the afterlife are inextricable from concepts of the Divine, when one changes, so does the other. Predictably, the fear-inspiring God of old is giving way to a more abstract Supreme Being whose laws are written in the spirit of love, compassion, and forgiveness rather than judgment.

The other day I was at Depford, and saw a ship launched—she slipped easily into the water; the people on board shouted; the ship looked clean and gay, she was freshly painted, and her colours flying. But I looked at her with a sort of pity, “Poor ship!” I thought, “you are now in port and in safety; but ere long you must go to sea. Who can tell what storms you may meet with hereafter, and to what hazards you may be exposed; how weather-beaten you may be before you return to port again, or whether you may return at all!” Then my thoughts turned from the ship to my child. It seemed an emblem of your present state; you are now, as it were, in a safe harbour; but by and by you must launch out into the world, which may well be compared to a tempestuous sea. I could even now almost weep at the resemblance. But I take courage; my hopes are greater than my fears. I know there is an infallible Pilot, who has the winds and the waves at his command. There is hardly a day passes, in which I do not entreat him to take charge of you. Under his care I know you will be safe. He can guide you, unhurt, amidst the storms, and rocks, and dangers, by which you might otherwise suffer; and bring you, at last, to the haven of eternal rest!

p.cm. Includes indexes.ISBN-13: 978-0-7360-6278-7 (soft cover) ISBN-10: 0-7360-6278-5 (soft cover) 1. Hatha yoga.2. Human anatomy.I.Title.RA781.7. K356 2007 613.7’046--dc22 2007010050 ISBN-10: 0-7360-6278-5 (print) ISBN-13: 978-0-7360-6278-7 (print) ISBN-10: 0-7360-8218-2 (Adobe PDF) ISBN-13: 978-0-7360-8218-1 (Adobe PDF) Copyright © 2007 by The Breathe Trust All rights reserved. Except for use in a review, the reproduction or utilization of this work in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including xerography, photocopying, and recording, and in any information storage and retrieval system, is forbidden without the written permission of the publisher. Acquisitions Editor: Martin Barnard Developmental Editor: Leigh Keylock Assistant Editor: Christine Horger Copyeditor: Patsy Fortney Proofreader: Kathy Bennett Graphic Designer: Fred Starbird Graphic Artist: Tara Welsch Original Cover Designer: Lydia Mann Cover Revisions: Keith Blomberg Art Manager: Kelly Hendren Project Photographer: Lydia Mann Illustrator (cover and interior): Sharon Ellis Printer: United Graphics Human Kinetics books are available at special discounts for bulk purchase. Special editions or book excerpts

Dogmatic belief in the central axioms of Christianity (that Christ’s crucifixion redeemed the world; that salvation was reserved for the hereafter; that salvation could not be achieved through works) had three mutually reinforcing consequences: First, devaluation of the significance of earthly life, as only the hereafter mattered. This also meant that it had become acceptable to overlook and shirk responsibility for the suffering that existed in the here-and-now; Second, passive acceptance of the status quo, because salvation could not be earned in any case through effort in this life (a consequence that Marx also derided, with his proposition that religion was the opiate of the masses); and, finally, third, the right of the believer to reject any real moral burden (outside of the stated belief in salvation through Christ), because the Son of God had already done all the important work. It was for such reasons that Dostoevsky, who was a great influence on Nietzsche, also criticized institutional Christianity (although he arguably managed it in a more ambiguous but also more sophisticated manner). In his masterwork, The Brothers Karamazov, Dostoevsky has his atheist superman, Ivan, tell a little story, “The Grand Inquisitor.”145 A brief review is in order.

Just as versions of the hereafter are endlessly diverse, the multifaceted experience of dying differs for each person as well, despite its biological component. Each death is unique. Overall children die differently from adults, animals from humans, the long-ill from the accident victim. In the same way, afterlife experiences are highly divergent, shaped by an individual’s beliefs, culture, and personal wants. The more we know about those differences, the more we discover new directions and broaden possibilities. My goal is for you to become an independent thinker when it comes to the dead and the sphere they inhabit, basing your conclusions on your own intuitions and experiences while keeping them open to evaluation and change. Therefore, much of what is contained in these pages is hard at work challenging beliefs that impede independent awareness. This book is meant not only to stimulate your critical thinking but also to expand the range of questions you ask about the nature of the afterlife and, hence, of reality itself. Additional motives are at work here too. In chapter 12, you will learn that independent thinkers have more encounters with the deceased than others have. A third motive comes from my own work as a medium and from studies of positive and not-so-positive near-death experiences. Both show that if a person dies, clinically or permanently, with a fistful of unexamined, dogmatic assumptions, it can cause an array of complications in the immediate afterlife, whereas just a jot of open-mindedness leads to experiences that are full, deep, and transcendent.

Well, those who mean to escape their catching must get ready. I’m getting ready. Mind you, it isn’t all of us that are made for wild beasts; and that’s what it’s got to be. That’s why I watched you. I had my doubts. You’re slender. I didn’t know that it was you, you see, or just how you’d been buried. All these—the sort of people that lived in these houses, and all those damn little clerks that used to live down that way—they’d be no good. They haven’t any spirit in them—no proud dreams and no proud lusts; and a man who hasn’t one or the other—Lord! What is he but funk and precautions? They just used to skedaddle off to work—I’ve seen hundreds of ’em, bit of breakfast in hand, running wild and shining to catch their little season-ticket train, for fear they’d get dismissed if they didn’t; working at businesses they were afraid to take the trouble to understand; skedaddling back for fear they wouldn’t be in time for dinner; keeping indoors after dinner for fear of the back streets, and sleeping with the wives they married, not because they wanted them, but because they had a bit of money that would make for safety in their one little miserable skedaddle through the world. Lives insured and a bit invested for fear of accidents. And on Sundays—fear of the hereafter. As if hell was built for rabbits! Well, the Martians will just be a godsend to these. Nice roomy cages, fattening food, careful breeding, no worry. After a week or so chasing about the fields and lands on empty stomachs, they’ll come and be caught cheerful. They’ll be quite glad after a bit. They’ll wonder what people did before there were Martians to take care of them. And the bar loafers, and mashers, and singers—I can imagine them. I can imagine them,” he said, with a sort of sombre gratification. “There’ll be any amount of sentiment and religion loose among them. There’s hundreds of things I saw with my eyes that I’ve only begun to see clearly these last few days. There’s lots will take things as they are—fat and stupid; and lots will be worried by a sort of feeling that it’s all wrong, and that they ought to be doing something. Now whenever things are so that a lot of people feel they ought to be doing something, the weak, and those who go weak with a lot of complicated thinking, always make for a sort of do-nothing religion, very pious and superior, and submit to persecution and the will of the Lord. Very likely you’ve seen the same thing. It’s energy in a gale of funk, and turned clean inside out. These cages will be full of psalms and hymns and piety. And those of a less simple sort will work in a bit of—what is it?—eroticism.

I gave humble and hearty thanks that God had been pleased to discover to me even that it was possible I might be more happy in this solitary condition, than I should have been in a liberty of society, and in all the pleasures of the world; that He could fully make up to me the deficiencies of my solitary state, and the want of human society, by His presence, and the communications of His grace to my soul, supporting, comforting, and encouraging me to depend upon His providence here, and hope for His eternal presence hereafter. It was now that I began sensibly to feel how much more happy this life I now led was, with all its miserable circumstances, than the wicked, cursed, abominable life I led all the past part of my days. And now I changed both my sorrows and my joys; my very desires altered, my affections changed their gusts, and my delights were perfectly new from what they were at my first coming, or indeed for the two years past. Before, as I walked about, either on my hunting, or for viewing the country, the anguish of my soul at my condition would break out upon me on a sudden, and my very heart would die within me, to think of the woods, the mountains, the deserts I was in, and how I was a prisoner, locked up with the eternal bars and bolts of the ocean, in an uninhabited wilderness, without redemption. In the midst of the greatest composures of my mind, this would break out upon me like a storm, and make me wring my hands, and weep like a child. Sometimes it would take me in the middle of my work, and I would immediately sit down and sigh, and look upon the ground for an hour or two together; and this was still worse to me, for if I could burst out into tears, or vent myself by words, it would go off, and the grief, having exhausted itself, would abate. But now I began to exercise myself with new thoughts. I daily read the Word of God, and applied all the comforts of it to my present state. One morning, being very sad, I opened the Bible upon these words, "I will never, never leave thee, nor forsake thee." Immediately it occurred that these words were to me; why else should they be directed in such a manner, just as the moment when I was mourning over my condition, as one forsaken of God and man? "Well, then," said I, "if God does not forsake me, of what ill consequence can it be, or what matters it, though the world should all forsake me, seeing on the other hand if I had all the world, and should lose the favor and blessing of God, there would be no comparison in the loss?" From that moment I began to conclude in my mind that it was possible for me to be more happy in this forsaken solitary condition, than it was probable I should ever have been in any other particular state in the world, and with this thought I was going to give thanks to God for bringing me to this place.

It is now expedient to give some description of Mrs. Allen, that the reader may be able to judge in what manner her actions will hereafter tend to promote the general distress of the work, and how she will, probably, contribute to reduce poor Catherine to all the desperate wretchedness of which a last volume is capable -- whether by her imprudence, vulgarity, or jealousy -- whether by intercepting her letters, ruining her character, or turning her out of doors.

On all other Christian societies the Church of Rome pronounces a sentence of spiritual outlawry. She alone is the Church, and beyond her pale there is no salvation. She recognises but one pastor and but one fold; and those who are not the sheep of the Pope of Rome, cannot be the sheep of Christ, and are held as being certainly cut off from all the blessings of grace now, and from all the hopes of eternal life hereafter. In the hands of Peter's successor are

He thought that debates were good, because of the people outside, — because they served to create that public opinion which was hereafter to be used in creating some future House of Commons; but he did not think it possible that any vote should be given on a great question, either this way or that, as the result of a debate; and he was certainly assured in his own opinion that any such changing of votes would be dangerous, revolutionary, and almost unparliamentary.

The King’s 1606 patent for Virginia explained that the purpose of their mission to the New World was that: So noble a work may, by the Providence of God, hereafter tend to the glorie of his divine majestie, in propagating of Christian religion to such people as sit in darkness and miserable ignorance of the true knowledge and worship of God, and may in time bring the infidels and savages (living in those parts) to human civility and quiet government.20

The reward is entrance to the “world of the Spirit,” which is to say, entrance to this world, a place at this table, in this human life. I am not much concerned about the existence of a hereafter, a “next” life—this life is what I have, this is where I live, and I believe that my spiritual growth depends upon the work I do here and now. That work amounts to seeing this world clearly, moving through it gently, and learning to love it well.

IF I HAD KNOWN "If I had known" would be the words of a man who is ungrateful to God for him being called to serve. But in tears, I try to smile. The overwhelming need to be there for everyone. The spiritual battles and revelation with dreadful confrontation each day. Yet we are called unwise and drafted as weak. The misunderstanding by those you weep for day and night. Our discomfort to make them sleep peacefully. The fear that grips me when they say, “Leader hear my dreams. See what I saw…” and I am put into another frantic panic. My earnest prayers are to comfort those in pain, enrich those in poverty, forgive those in sin, and save those who need saving even if my life could be traded because I swore to save one soul even if it's the last thing done. The nights that require cuddles but embrace books, prayers, and constant confrontation with the wicked world. We do not even enjoy the world we live in but constantly seek to right the wrong made in the spiritual because we are set to be violent only which we can conquer. Sometimes, I say “If I had known”. But I am not ashamed of my shortcomings; even those before me had the same. Some said “if only you can take this cup away…”, some were afflicted with an incurable sickness, some were driven from their father’s land and they sort solace in Medina. Some were crucified, others tried by ordeal or burnt at the stake. Our family is far though they are close because we swore to keep those who follow our God as our brothers and sisters and love them as we love ourselves. The job of doing God’s work to me is to kill the flesh so that we can rise to glory. My flesh Oh Lord is ever before thee but be mild with it so I can enjoy the bounty of this life and the hereafter. Amen

O disobedient ones, do not despair of the mercy of Allah (mighty and glorified is He)! Never lose hope of Allah’s (mighty and glorified is He) clemency. O you who are dead at heart, keep on remembering your Lord (mighty and glorified is He), reciting His Book and the traditions of His Messenger (Allah’s prayer and peace be on him), and attending sessions of remembrance. This will quicken your hearts like the earth is revived by the falling rain. When the heart makes remembering Allah (mighty and glorified is He) common practice, it will earn knowingness, Knowledge, belief in the oneness of God, and trust in Him, and it will turn away from anything other than Him. Continued remembrance of Allah is a means for the continuation of good in this world and the hereafter. As long as you are given to this world and to the creatures, you will continue to be sensitive to both praise and dispraise, because you are living through your lower self, passion, and natural inclination. When your heart attains to your Lord (mighty and glorified is He) and He takes charge of you, your sensitivity to praise and dispraise will go away, thus you will be relieved of a heavy burden. If you work for this world while relying on your might and strength, you will lose, be torn apart, tire, and be dissatisfied. Similarly, if you work for the hereafter with your strength you will be cut off. If you work for the True One (mighty and glorified is He), open the door to livelihood by the hand of His strength and trust in Him and open the door of the works of obedience by the hand of His guidance. Once you have attained to the spiritual station of seeking Him, ask Him for strength as well as truthfulness in asking for strength and help from Him. Place the feet of your heart and your innermost being firmly in His presence and give up all preoccupations with this world and the hereafter.

Instances in which we’re able to lend a helping hand are always remembered when we die. When the opportunity to extend compassion comes our way, no kind deed is meaningless. Our lives provide opportunities for us to extend compassion unique to what our situations allow, and we must strive to take every chance we can to look out for one another. Our life review doesn’t emphasize the times you spent doing mindless work or distracting yourself, it reflects most the moments where fulfillment could have been increased. Just as we’re faced with what we didn’t do and could’ve done, we enjoy seeing the fruits of our compassionate labor. We see how every act of kindness, particularly selflessness, made the collective a better whole. We realize ourselves as part of the bigger picture, a mere extension of a greater unit. Souls on the other side eventually see the true nature of our existence and its entangled, interwoven nature that unites us.

Once I reach my home, I will start reading basic sciences, Texts available right now and hidden somewhere for comparative analysis. Then only I will choose the place to go, But I would like to go to Nalanda somehow but before That I need to assimilate completely, and all necesssary back ground and basic readings and works are needed, Why I again focus on Nalanda means, My previous life ancestary with Rajputs, I love them and hate them . But if I enter Nalanda, That should not affect other people at all. That is why basic readings and comparative analysis is required. I can not read them in Bangalore as it it completely artificial and money minded, so unique and richness of true nature is not here. Real star gazing is required, I e night stars and Morning stars with exteme temperature to withstand, then only whatever I read will show the real meaning and how to manage it without harming others. Whatever I know and ought to know are completely personal. Sancrit if I touch completely it is against my context i e Tamil, But if I do not touch completely it is against my souls journey hereafter. So I have to do comparative analysis before starting Sanskrit again that was forgotten long by me. Yes I made Sanskrit to be forgotten because it is sometimes dangerous. Tamil temples turned into Tamil worships. But I have to read them again to remember. Hidden things.

Thus, the people I scold, play and irritate are the people that are close to my heart. And I am not the same person for other people, If I have to consider someone as close then i should have talked with them at least a little while. And naming it in different manner, shows your dirty mind not mine. And even if there is something between me and the people that are close to my heart, what is the issue here? did they make complaints about me? or did i harass them? You have right to ask me question only if it is against law or immorality. The color of the dress, what I eat, What I watch is my personal, and As i control my subconscious mind it may affect people but to avoid that just consider me as Indian citizen that is all. Then whatever I do will be electronically recorded for marketing as bangalore or Tamilnadu or wherever I go, the things are same. And coming to talking with me, Nobody can reach near me without I allow you to - Yes I said the truth. It is not that I am silent and I can not talk, I can talk with anyone and anytime but I allow only certain people wherever I go because my subconscious work even when I am awake. And animals and plants or non living things even if they hurt me, I forgive them because they do not have sixth sense but if it is human that hurt me or even thinking about hurting my soul then I will reply my souls secret code to you and you will die. So kindly do not play with me around unless I talk or allow you to. My subconsious is not from my birth but also knowledge from Vedas and Great granpa Ganapathy Swamy Naidu who wrote palm leaves about souls and medicine, and this is my seventh sense, I even can manifest nature If I want to, Kindly remember. So do not play with me around hereafter at all whomever it is.

India and rest of the world has already taken the sustainable development concept, here two important key problems are context specific solutions and unity in diversity. As world has become one, hereafter no one can stop any foreign visitors, investments or anything that happens within nation. But due to pollution an over population everywhere is succumbed. To reduce population china took one child policy but failed due to lack of genetic diversity and male - femaela ratio and also working population. to meet this problem key solution only sustainable development that touches all scienctific and technological aspects. No technical advancements ahold be stopped but they have to regulated into eco friendly aspects. Industries should evolve into eco friendly and sustainable solutions and also banking sector. They should and should and should minimize pollution at any cost otherwise this chaos will continue and will lead disintegration of society and may also lead to civil war in future. so billionaires should consider humans ans humans just like them not as robots. So try to reach SDGs and policies for any industries that pollutes the environment. And once population is getting stabilized by 2030 as predicted by UN, if it stabilized then obviously fine and if it is not stabilized then it ie better to dismiss the concept of marriage and run into future with science.

Thus, the people I scold, play and irritate are the people that are close to my heart. And I am not the same person for other people, If I have to consider someone as close then i should have talked with them at least a little while. And naming it in different manner, shows your dirty mind not mine. And even if there is something between me and the people that are close to my heart, what is the issue here? did they make complaints about me? or did i harass them? You have right to ask me question only if it is against law or immorality. The color of the dress, what I eat, What I watch is my personal, and As i control my subconscious mind it may affect people but to avoid that just consider me as Indian citizen that is all. Then whatever I do will be electronically recorded for marketing as bangalore or Tamilnadu or wherever I go, the things are same. And coming to talking with me, Nobody can reach near me without I allow you to - Yes I said the truth. It is not that I am silent and I can not talk, I can talk with anyone and anytime but I allow only certain people wherever I go because my subconscious work even when I am awake. And animals and plants or non living things even if they hurt me, I forgive them because they do not have sixth sense but if it is human that hurt me or even thinking about hurting my soul then I will reply my souls secret code to you and you will die. So kindly do not play with me around unless I talk or allow you to. My subconscious is not only from my birth but also knowledge from Vedas and Great Grandpa Ganapathy Swamy Naidu who wrote palm leaves about souls and medicine, and this is my seventh sense, I even can manifest nature If I want to, Kindly remember. So do not play with me around hereafter at all whomever it is.

He told them, that, when the patent was granted, the number of freemen was supposed to be (as in like corporations) so few, as they might well join in making laws; but now they were grown to so great a body, as it was not possible for them to make or execute laws, but they must choose others for that purpose: and that howsoever it would be necessary hereafter to have a select company to intend that work, yet for the present they were not furnished with a sufficient number of men qualified for such a business, neither could the commonwealth bear the loss of time of so many as must intend it. Yet this they might do at present, viz., they might, at the general court, make an order, that, once in the year, a certain number should be appointed (upon summons from the governor) to revise all laws, etc., and to reform what they found amiss therein; but not to make any new laws, but prefer their grievances to the court of assistants; and that no assessment should be laid upon the country without the consent of such a committee, nor any lands disposed of.[

the simplest and best distillation is still that of founder Jeff Bezos (hereafter referred to as Jeff): “We have an unshakeable conviction that the long-term interests of shareowners are perfectly aligned with the interests of customers.”2 In other words, while it’s true that shareholder value stems from growth in profit, Amazon believes that long-term growth is best produced by putting the customer first.

[W]hen she was dying she asked me to promise never to leave Father. I couldn't refuse. It was the last thing she said. She was worried over what would happen to him. So you see!' 'How could she condemn you to such a life?' 'Well, you see, she had a rather gloomy idea of life. She thought we are all born to suffer and the more we suffer now the less we shall hereafter. She thought it was wrong to be happy. I expect she worked all that out because she was married to Father.' (116)

Nor can anything be named more like to the imperial authority, which your Serenity now enjoys, than the ancient dictatorship, especially since Caesar Octavianus, also, of whom we shall speak hereafter, and Caius Caesar before him, ruled with the title and rank of dictator.

One of the earliest to articulate a more doctrinal understanding of the Scripture was the slave and father of African-American literature, Jupiter Hammon (1711–1806?). In 1760, Hammon became the first African-American to publish a work of literature. He expressed his belief in the Bible and exhorted his audience to read it in his famous Address to the Negroes in the State of New York: [T]he Bible is the word of God and tells you what you must do to please God; it tells you how you may escape misery and be happy forever. If you see most people neglect the Bible, and many that can read never look into it, let it not harden you and make you think lightly of it and that it is a book of no worth. All those who are really good love the Bible and meditate on it day and night. In the Bible, God has told us everything it is necessary we should know in order to be happy here and hereafter. The Bible is the mind and will of God to men.5

Talk of Vanessa reminded Michael of the terrible 1963 accident. Vanessa and Jason (in the backseat) had escaped harm. “We were saved by the Health Service,” Michael believed. Taken to the Hereford hospital, Michael regained consciousness and gave the staff there the name of their doctor and friend, Jerry Slattery, “a great supporter of the Health Service.” Slattery knew how to work the system and called on specialist consultants. When Michael awoke the first morning after the accident, he heard the words of his favourite childhood hymn, “Look away across the sea where mountains are prepared for me.” For a moment Michael thought he had arrived in the hereafter, but it was the Salvation Army playing the hymn outside the hospital.

A popular saying (often erroneously identified as a hadith of the Prophet ) is, “Act for your world as if you will live forever, and act for your Hereafter as if you are going to die tomorrow.” Shaykh Bashīr ʿUthmān Bashīr, a contemporary scholar, said that people frequently misunderstand this saying and use it as a justification for working very hard for the world. However, the tradition states that we have forever to take care of our worldly affairs, but we must tend to the Hereafter as if death awaits tomorrow. This implies making even our worldly affairs for the sake of God. The point is not to suggest that a person neglect his work; rather, it speaks to one’s intentions, such that one’s work in the world does not detract from the Hereafter. The Qur’an says, “Do not forget your portion of this world” (QUR’AN, 28:77). There are two ways this can be interpreted. First, do not neglect what God has given you to expend for the Hereafter. Second, do not forget or neglect this world, even though the more important concern is the Hereafter. Both understandings are acceptable. Believers are not anti-worldly in a sense propagated by some Christian theologies. The world is a place God made for us to enjoy but not to the point that we forget our purpose and ultimate destiny.

Later, I learned that people thought I was being courageous. Not so. There were selfish reasons for my behavior. I shoved everyone away and kept more or less to myself, silent, stone-faced, although continuing nonetheless to help the other men, as we received one child after another from the divers and wrapped them in blankets and dispatched them in stretchers up the steep slope to the road and the waiting ambulances, as if by doing that I could somehow prolong this part of the nightmare and postpone waking up to what I knew would be the inescapable and endless reality of it. No one spoke. Somehow, at the bottom, I did not want this awful work to end. That's not courage.

The most striking fact concerning the pharmacological manuals is that the majority of them were written in al-Andalus (az-ZahrawI, Ibn Beklaresh, Ibn ‘Abdun), or by writers of Andalusian birth working in the Middle East (Maimonides, Ibn al-Baitar). It is likely that a substantial body of speakers of a variety of Berber akin to Tashelhit lived in al-Andalus, and that al-Andalus is the place where this language was first committed to writing. [29] That there were indeed Berbers in Spain who spoke a Tashelhit-like language is shown by the fact that at the end of the 15th century, as a consequence of the reconquista, a group or groups of berberophones are known to have migrated from Spain to the Sous in southern Morocco, where they became known as the ‘people of the ship’ (ayt uyrrabu). One of them is Sa‘id al-Kurrami (Seid Ak'w'rramu, d. 882/1477-8), who is reputed to be the last surviving Berber scholar who had received his schooling in Granada.[30] The Andalusian Arabic loanwords which are still found in Tashelhit, such as Imri ‘mirror’, Ikiyd ‘paper’, lixrt ‘hereafter’, ssisit ‘bonnet’, etc., also point to a connection between Tashelhit and al-Andalus. 29. On Berbers in al-Andalus in general see de Felipe, 1993 and 1997. (DE Felipe, Helena. 1993. ‘Berbers in the Maghreb and al-Andalus: Settlements and Toponomy.’ The Maghreb Review XVIII, pp. 57-62. ) 30. Cf. Justinard, 1933, pp. 220-224. "MEDIEVAL BERBER ORTHOGRAPHY" - MELANGES OFFERTS A KARL-G. PRASSE (pp. 357-377).

An Inquiry into the Nature and Causes of the Wealth of Nations (Smith, Adam) - Your Highlight on page 1 | location 54-60 | Added on Thursday, 13 November 2014 06:53:21 Whatever be the actual state of the skill, dexterity, and judgment, with which labour is applied in any nation, the abundance or scantiness of its annual supply must depend, during the continuance of that state, upon the proportion between the number of those who are annually employed in useful labour, and that of those who are not so employed. The number of useful and productive labourers, it will hereafter appear, is everywhere in proportion to the quantity of capital stock which is employed in setting them to work, and to the particular way in which it is so employed. The second book, therefore, treats of the nature of capital stock, of the manner in which it is gradually accumulated, and of the different quantities of labour which it puts into motion, according to the different ways in which it is employed.

JESUS TAUGHT ABOUT ANGELS Jesus prophesied about the abundance of angelic ministry in our day. This prophecy was given over 2,000 years ago. We are entering into the season when this prophetic word will begin to manifest in the lives of ordinary people. Jesus told Nathanael, “Most assuredly, I say to you, hereafter you shall see heaven open, and the angels of God ascending and descending upon the Son of Man” (John 1:51). This is a clear picture of God’s preordained plan for humankind. We have entered that kairos time today. Jesus prophesied that the heavens would open. This was one of Christ’s most important objectives of His earthly ministry. Jesus came to restore the open heavens back over mankind, and thereby reunite the Creator to the creature, mankind. Today the heavens are open, and the angels of God are becoming very active in the realms of earth. God created a spiritual realm or dwelling place, and He also created a temporal, earthly realm. This is the nature of creation and is further illustrated in Genesis 1. The Lord divided the heavens or spiritual realm from the terrestrial or temporal realm. Genesis 2:4 also illustrates the separation of the earthly realm and the spiritual realm. The passage in Genesis 2 also refers to several heavens, but for the sake of this study we will only speak in terms of the heavens and the earth, although some theologians believe there could be as many as 21 levels of heaven, hence the terms, third heaven and seventh heaven. The angels of God are becoming very active in the lives of ordinary people who are friends of God. What a time to be alive! Jesus has given us a very clear pattern to follow; He modeled how to implement angelic ministry. In John 5:19-20, Jesus tells us that obedience is crucial: “…Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner. For the Father loves the Son….” Jesus only sought to implement those things on earth that He “saw” His Father doing. Jesus was a seer. The Lord was obedient, and lived His life out of the total obedience or unction of the Holy Spirit. Jesus is now releasing the seer anointing to people throughout the earth. Jesus instructed us to pray according to the will of His Father and “loose” in Heaven and “bind on earth.” We see this illustrated for us in Matthew 16:19: “And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” We have been given authority to “loose angelic ministry.” We have also been

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Through a diversity of Bible-based beliefs, Colonial America firmly founded its culture, laws, and government on the Judeo-Christian worldview. That common faith was clearly expressed in the founding documents of all thirteen American colonies: The Massachusetts Bay Colony’s charter recorded an intent to spread the “knowledge and obedience of the only true God and Savior of mankind, and the Christian faith,” much as the Mayflower Compact cited a commitment to “the Glory of God, and Advancement of the Christian faith.” Connecticut’s Fundamental Orders officially called for “an orderly and decent Government established according to God” that would “maintain and preserve the liberty and purity of the Gospel of our Lord Jesus.” In New Hampshire, the Agreement of the Settlers at Exeter vowed to establish a government “in the name of Christ” that “shall be to our best discerning agreeable to the Will of God.” Rhode Island’s colonial charter invoked the “blessing of God” for “a sure foundation of happiness to all America.” The Articles of Confederation of the United Colonies of New England stated, “Whereas we all came into these parts of America with one and the same end and aim, namely, to advance the Kingdom of our Lord Jesus Christ and to enjoy the liberties of the Gospel …” New York’s Duke’s Laws prohibited denial of “the true God and his Attributes.” New Jersey’s founding charter vowed, “Forasmuch as it has pleased God, to bring us into this Province…we may be a people to the praise and honor of his name.” Delaware’s original charter officially acknowledged “One almighty God, the Creator, Upholder and Ruler of the World.” Pennsylvania’s charter officially cited a “Love of Civil Society and Christian Religion” as motivation for the colony’s founding. Maryland’s charter declared an official goal of “extending the Christian Religion.” Virginia’s first charter commissioned colonization as “so noble a work, which may, by the Providence of Almighty God, hereafter tend to the…propagating of Christian Religion.” The charter for the Colony of Carolina proclaimed “a laudable and pious zeal for the propagation of the Christian faith.” Georgia’s charter officially cited a commitment to the “propagating of Christian religion.”27

The Collected Works of Abraham Lincoln, ed. Roy P. Basler, 9 vols. (New Brunswick, NJ: Rutgers University Press, 1953–1955), 8:399 (hereafter cited as CW).

When Satan attempts to draw you to sin by presenting God as a God all made up of mercy, oh then reply, that though God's general mercy extend to all the works of his hand, yet his special mercy is confined to those who are divinely qualified, to those who love him and keep his commandments, to those who trust in him, that by hope hang upon him, and who fear him; and that you must be such a one here, or else you can never be happy hereafter; you must partake of his special mercy, or else eternally perish in everlasting misery, notwithstanding God's general mercy.

We do DNA sequencing to work out family ties. If we are to understand past lives and reincarnation then we must also map brain activity. This would need to be done using a set of standard tests which would include current affairs and musical stimuli from certain eras. I believe that music would be the best bet because it would use a familiar brain pattern. If you use both then we have a way to either confirm reincarnation and/or time between life, death and life again. The DNA would help narrow the search, but as we all know hereditary factors are bias towards family members. Thoughts, however are energy and they may still be embedded in the brain to some degrees. This is why children can remember things that they don't even know. The downside is that we would need to DNA sequence everyone and also give them a brain scan to collate results. A big task and the question would be how big a sample would we need to make it viable? And would mankind be ready to believe in something that they would be willing to debunk quite easily?

Action Exercise: Take out a pen and paper. Either bullet point, or brainstorm all of your goals in this life – no matter how insignificant they may seem. Now, on the other side of the paper, write all of the things you seek from the hereafter (the next life). When writing all of these goals out, make sure that you are very specific. For example: “I want to become a doctor” is not a sufficient goal. Rather you should write something more like: “I want to become a pediatrician in 5 years working in New York City”. This goal is specific and measurable – this is the difference between a tangible goal, and a wishy-washy dream. 3. Next, number each goal according to how important it is to you. If a certain goal is a priority, list it higher up. You are now looking at your priority list: this list is golden. It tells you where you should begin your pursuit for purpose – or perhaps, where you left off.

worldly even if everyone got what they wanted, there's no good in it at the end will demise, but strive and work for the hereafter, it's your chance in front of the land of justice, I have not seen tyranny, where's the sword where's the hat?

Professor Michael Green stated, “The whole of the Christian life, in time and in eternity is, in a sense, encapsulated in baptism. The Christian life is a baptismal life, and it is all about dying and rising with Christ, in this world and hereafter.

I am a great believer in the hereafter, in karma, in reincarnation. It does make sense. I believe that God is not just a law-giver, but a creative artist. The greatest of all. And what characterises artists is that they want to redo their work. Maybe it didn't come off perfectly, so they want to see it done again, and improved. Reincarnation is a way for God to improve his earlier works.

And persecution is more serious than killing. They will not cease to fight you until they turn you back from your religion, if they can. Whoever among you turns back from his religion, and dies a disbeliever-those are they whose works will come to nothing, in this life, and in the Hereafter. Those are the inmates of the Fire, abiding in it forever.

But before you assume that he is saying something akin to “Yes, please legislate Christian values!,” consider these quotes by the same man. Nothing is more dreaded than the National Government meddling with Religion. —John Adams in a letter to Benjamin Rush in 1812 Although the detail of the formation of the American governments is at present little known or regarded either in Europe or in America, it may hereafter become an object of curiosity. It will never be pretended that any persons employed in that service had interviews with the gods, or were in any degree under the influence of Heaven, more than those at work upon ships or houses, or laboring in merchandise or agriculture; it will forever be acknowledged that these governments were contrived merely by the use of reason and the senses. —John Adams, writing in his three-volume polemic titled A Defence of the Constitutions of Government of the United States of America

Let not the Lord’s dealings seem harsh, rough or unfatherly, because it is unpleasant. When the Lord’s blessed will bloweth cross your desires, it is best in humility to strike sail to Him and to be willing to be laid any way our Lord pleaseth: it is a point of denial of yourself, to be as if ye had not a will but had made a free disposition of it to God, and had sold it over to Him; and to make use of His will for your own is both true holiness, and your ease and peace. Ye know not what the Lord is working out of this, but ye shall know it hereafter.

Soul of Gerontius (Hereafter Soul) I went to sleep; and now I am refresh'd, A strange refreshment: for I feel in me An inexpressive lightness, and a sense Of freedom, as I were at length myself, And ne'er had been before. How still it is! I hear no more the busy beat of time, No, nor my fluttering breath, nor struggling pulse; Nor does one moment differ from the next. I had a dream; yes:—some one softly said "He's gone;" and then a sigh went round the room.