From personal experience, I know for sure that the number one thing that saddens the dead more than our grief — is not being conscious of their existence around us. They do want you to talk to them as if they were still in a physical body. They do want you to play their favorite music, keep their pictures out, and continue living as if they never went away. However, time and "corruption" have blurred the lines between the living and the dead, between man and Nature, and between the physical and the etheric. There was a time when man could communicate with animals, plants, the ether, and the dead. To do so requires one to access higher levels of consciousness, and this knowledge has been hidden from us. Why? Because then the plants would tell us how to cure ourselves. The animals would show us their feelings, and the dead would tell us that good acts do matter. In all, we would come to know that we are all one. And most importantly, we would be alerted of threats and opportunities, good and evil, truth vs. fiction. We would have eyes working for humanity from every angle, and this threatens "the corrupt". Secret societies exist to hide these truths, and to make sure lies are preserved from generation to generation.
Incredible how so many people have no sense of honor. How does this happen? This happens by thriving on how one appears to the world around him rather than cultivating a person inside him that he knows is honorable and that he can be proud of. When all the focus is on what people think about you based upon your facebook profile or based upon the exterior that you put on everyday; you leave no room for looking at yourself and saying, "I want to look into the mirror every day and see someone that I can be proud of." And that's what a life of honor is based upon. It is based upon the knowledge that you know your own actions, your own self, and you can see the things that you do and know the things that you think. You answer to yourself, therefore, your standards need to come up to what you expect of yourself. It doesn't matter at all if anybody is looking. When such a sense of honor is present in a large group of people, that's when we see no crime rate or a very low crime rate, respect for other human life and personas, respect for the surroundings and really a respect for oneself. Because a respect for other people can only first be born from a true respect for oneself.
By what criteria can one decide which of a person's countless beliefs are primitive? The essential factor is that they are taken for granted: a person's primitive beliefs represent the basic truths he holds about physical reality, social reality, and himself and his own nature. Like all beliefs, conscious or unconscious, they have a personal aspect: they are rooted in the individual's experience and in the evidence of his senses. Like all beliefs, they also have a social aspect: with regard to every belief a person forms, he also forms some notion of how many other people have the experience and the knowledge necessary to share it with him, and of how close the agreement is among this group. Unlike other beliefs, however, primitive beliefs are normally not open to discussion or controversy. Either they do not come up in conversation because everyone shares them and everyone takes them for granted, or, if they do come up, they are virtually unassailable by outside forces. The criterion of social support is totally rejected; it is as if the individual said: "Nobody else could possibly know or have experienced what I have." Or, to quote a popular refrain: "Nobody knows the trouble I've seen." A person's primitive beliefs thus lie at the very core of his total system of beliefs, and they represent the subsystem in which he has the heaviest emotional commitment.
I dream that someone in space says to me: So let us rush, then, to see the world. It is shaped like an egg, covered with seas and continents, warmed and lighted by the sun. It has churches of indescribable beauty, raised to gods that have never been seen; cities whose distant roofs and smokestacks will make your heart leap; ballparks and comfortable auditoriums in which people listen to music of the most serious import; to celebrate life is recorded. Here the joy of women’s breasts and backsides, the colors of water, the shapes of trees, athletes, dreams, houses, the shapes of ecstasy and dismay, the shape even of an old shoe, are celebrated. Let us rush to see the world. They serve steak there on jet planes, and dance at sea. They have invented musical instruments to express love, peaceableness; to stir the finest memories and aspirations. They have invented games to catch the hearts of young men. They have ceremonies to exalt the love of men and women. They make their vows to music and the sound of bells. They have invented ways to heat their houses in the winter and cool them in the summer. They have even invented engines to cut their grass. They have free schools for the pursuit of knowledge, pools to swim in, zoos, vast manufactories of all kinds. They explore space and the trenches of the sea. Oh, let us rush to see this world.
...[A]ll the elements which belong to the notion of happiness are altogether empirical, that is, they must be borrowed from experience, and nevertheless the idea of happiness requires an absolute whole, a maximum of welfare in my present and all future circumstances. Now it is impossible that the most clear-sighted and at the same time most powerful being (supposed finite) should frame to himself a definite conception of what he really wills in this. Does he will riches, how much anxiety, envy, and snares might he not thereby draw upon his shoulders? Does he will knowledge and discernment, perhaps it might prove to be only an eye so much the sharper to show him so much the more fearfully the evils that are now concealed from him and that cannot be avoided, or to impose more wants on his desires, which already give him concern enough. Would he have long life? Who guarantees to him that it would not be a long misery? Would he at least have health? How often has uneasiness of the body restrained from excesses into which perfect health would have allowed one to fall, and so on? In short, he is unable, on any principle, to determine with certainty what would make him truly happy; because to do so he would need to be omniscient.
Mr Wisdom,' said the girl who had led him into the presence.'Ah,' said Howard Saxby, and there was a pause of perhaps three minutes, during which his needles clicked busily. 'Wisdom, did she say?''Yes. I wrote "Cocktail Time"''You couldn't have done better,' said Mr Saxby cordially. 'How's your wife, Mr Wisdom?'Cosmo said he had no wife.'Surely?'"I'm a bachelor.'Then Wordsworth was wrong. He said you were married to immortal verse. Excuse me a moment,' murmured Mr Saxby, applying himself to the sock again. 'I'm just turning the heel. Do you knit?''No.''Sleep does. It knits the ravelled sleave of care.'(After a period of engrossed knitting, Cosmo coughs loudly to draw attention to his presence.)'Goodness, you made me jump!' he (Saxby) said. 'Who are you?''My name, as I have already told you, is Wisdom''How did you get in?' asked Mr Saxby with a show of interest.'I was shown in.''And stayed in. I see, Tennyson was right. Knowledge comes, but Wisdom lingers. Take a chair.''I have.''Take another,' said Mr Saxby hospitably.
It is important to refuse to be intimidated. That refusal must not be based simply on a calculation of the odds of succeeding. At times, in my case, multiple lawsuits and an ethics charge seemed overwhelming, and the fact that I knew my work to be accurate and responsible was only partial solace. l was well aware that court, like the National Football League, is an arena in which, on any given Sunday, anybody can win.The refusal to be intimidated must come, in the end, not from a sureness of succeeding but from a knowledge of the cost of scurrying for shelter through fake retractions and disowned truths. It is a question, in the end of self-respect.Who among us could, in good faith, ever face a survivor of childhood abuse again were we to run for cover when pressed ourselves? Children are not permitted that choice, and the adults who choose to work with them and with the survivors they become cannot afford to make it. It would be a choice to become. Through betrayal and deceit, that to which we object.Our alternative, then, is not to hide. Not to refuse to treat adult survivors, not to refuse to go to court in their defense, not to apologize and retract statements we know are true, but to cultivate endurance and tenacity as carefully as we read the research.Confessions of a Whistle-Blower: Lessons Learned Author: Anna C. Salter. Ethics & Behavior, Volume 8, Issue 2 June 1998
If I am all the time measuring myself against you, struggling to be like you, then I am denying what I am myself. Therefore I am creating an illusion. When I have understood that comparison in any form leads only to greater illusion and greater misery, just as when I analyse myself, add to my knowledge of myself bit by bit, or identify myself with something outside myself, whether it be the State, a saviour or an ideology - when I understand that all such processes lead only to greater conformity and therefore greater conflict - when I see all this I put it completely away. Then my mind is no longer seeking. It is very important to understand this. Then my mind is no longer groping, searching, questioning. This does not mean that my mind is satisfied with things as they are, but such a mind has no illusion. Such a mind can then move in a totally different dimension. The dimension in which we usually live, the life of every day which is pain, pleasure and fear, has conditioned the mind, limited the nature of the mind, and when that pain, pleasure and fear have gone (which does not mean that you no longer have joy: joy is something entirely different from pleasure) - then the mind functions in a different dimension in which there is no conflict, no sense of `otherness'.
Gotama's awakening involved a radical shift of perspective rather than the gaining of privileged knowledge into some higher truth. He did not use the words "know" and "truth" to describe it. He spoke only of waking up to a contingent ground--"this-conditionality, conditioned arising"--that until then had been obscured by his attachment to a fixed position. While such an awakening is bound to lead to a reconsideration of what one "knows," the awakening itself is not primarily a cognitive act. It is an existential readjustment, a seismic shift in the core of oneself and one's relation to others and the world. Rather than providing Gotama with a set of ready-made answers to life's big questions, it allowed him to respond to those questions from an entirely new perspective.To live on this shifting ground, one first needs to stop obsessing about what has happened before and what might happen later. One needs to be more vitally conscious of what is happening now. This is not to deny the reality of past and future. It is about embarking on a new relationship with the impermanence and temporality of life. Instead of hankering after the past and speculating about the future, one sees the present as the fruit of what has been and the germ of what will be. Gotama did not encourage withdrawal to a timeless, mystical now, but an unflinching encounter with the contingent world as it unravels moment to moment.
When we finally achieve the full right of participation in American life, what we make of it will depend upon our sense of cultural values, and our creative use of freedom, not upon our racial identification. I see no reason why the heritage of world culture—which represents a continuum—should be confused with the notion of race. Japan erected a highly efficient modern technology upon a religious culture which viewed the Emperor as a god. The Germany which produced Beethoven and Hegel and Mann turned its science and technology to the monstrous task of genocide; one hopes that when what are known as the “Negro” societies are in full possession of the world’s knowledge and in control of their destinies, they will bring to an end all those savageries which for centuries have been committed in the name of race. From what we are now witnessing in certain parts of the world today, however, there is no guarantee that simply being non-white offers any guarantee of this. The demands of state policy are apt to be more influential than morality. I would like to see a qualified Negro as President of the United States. But I suspect that even if this were today possible, the necessities of the office would shape his actions far more than his racial identity.