The beginner's humility and openness lead to exploration. Exploration leads to accomplishment. All of it begins at the beginning, with the first small and scary step.
The brain's calculations do not require our conscious effort, only our attention and our openness to let the information through. Although the brain absorbs universes of information, little is admitted into normal consciousness.
More socialism means more democracy, openness and collectivism in everyday life.
Those who hope that we shall move away from the socialist path will be greatly disappointed. Every part of our program of perestroika … is fully based on the principle of more socialism and more democracy. ... I would like to be clearly understood ... we, the Soviet people, are for socialism. ... We want more socialism and, therefore, more democracy. ... More socialism means more democracy, openness and collectivism in everyday life. … We will proceed toward better socialism rather than away from it. We are saying this honestly, without trying to fool our own people or the world. Any hopes that we will begin to build a different, non-socialist society and go over to the other camp are unrealistic and futile. Those in the West who expect us to give up socialism will be disappointed. ... It’s my conviction that the human race has entered a stage where we are all dependent on each other. No other country or nation should be regarded in total separation from another, let alone pitted against another. That’s what our communist vocabulary calls internationalism and it means promoting universal human values.
You can think of the groundlessness and openness of insecurity as a chance that we're given over and over to choose a fresh alternative. Things happen to us all the time that open up the space. This spaciousness, this wide–open, unbiased, unprejudiced space is inexpressible and fundamentally good and sound. It's like the sky… You are the sky. Everything else – it’s just the weather.
My daughter’s direct, spontaneous, and affectionate nature released me from many of the protective mechanisms I had developed, above all the fear that my love might be exploited. With her I had no need to protect myself. At last I could love, trust, and be tender without any apprehensions about my openness being misused for corrective educational purposes – as was the case with my mother – or my feelings being hurt. As I did not have the good fortune of enjoying an open and warmhearted relationship with my mother, this new opportunity for communication – for all its tragic aspects and the restrictions it brought with it – was more of a blessing than anything else… The spontaneity with which my daughter expressed her childlike, innocent, affectionate nature at whatever age she happened to be, and her sensitivity to insincerity and disingenuousness in whatever form, gave my life new dimensions and new objectives.
Without purity of heart, not only can one not “see” God, but it is equally impossible to have any idea of what is involved in doing so. Without the silence of the intellect and the will, without the silence of the senses, without the openness of what some call “the third eye” (spoken of not only by Tibetans but also by the disciples of Richard of Saint Victor), it is not possible to approach the sphere in which the word God can have a meaning. According to Richard of Saint Victor, there exist three eyes: the occulus carnis, the occulus rationis, and the occulus fidei (the eye of the body, the eye of reason, and the eye of faith). The “third eye” is the organ of the faculty that distinguishes us from other living beings by giving us access to a reality that transcends, without denying, that which captures the intelligence and the senses.
The Perfect Way knows no difficulties,
Except that it refuses to make preferences.
Only when freed from hate and love
Does it reveal itself fully and without disguise.
A tenth of an inch's difference,
And heaven and earth are set apart.
If you wish to see it before your own eyes,
Have no fixed thoughts either for or against it.
To set up what you like against what you dislike -
This is the disease of the mind.
When the deep meaning of the Way is not understood,
Peace of mind is disturbed to no purpose...
Pursue not the outer entanglements,
Dwell not in the inner void;
Be serene in the oneness of things,
And dualism vanishes of itself.
When you strive to gain quiescence by stopping motion,
The quiescence so gained is ever in motion.
So long as you tarry in such dualism,
How can you realize oneness?
And when oneness is not thoroughly grasped,
Loss is sustained in two ways:
The denying of external reality is the assertion of it,
And the assertion of Emptiness (the Absolute) is the denying of it...
Transformations going on in the empty world that confronts us
Appear to be real because of Ignorance.
Do not strive to seek after the True,
Only cease to cherish opinions.
The two exist because of the One;
But hot not even to this One.
When a mind is not disturbed,
The ten thousand things offer no offense...
If an eye never falls asleep,
All dreams will cease of themselves;
If the Mind retains its absoluteness,
The ten thousand things are of one substance.
When the deep mystery of Suchness is fathomed,
All of a sudden we forget the external entanglements;
When the ten thousand things are viewed in their oneness,
We return to the origin and remain where we have always been...
One in all,
All in One -
If only this is realized,
No more worry about not being perfect!
When Mind and each believing mind are not divided,
And undivided are each believing mind and Mind,
This is where words fail,
For it is not of the past, present or future.
I used to say that politics was the second-oldest profession. I have come to know that it bears a gross similarity to the first.
For the greater part of human activity is designed to make permanent those experiences and joys which are only loveable because they are changing.
Nothing matches the holiness and fascination of accurate and intricate detail.
The saddest part about being human is not paying attention. Presence is the gift of life.
The culture industry not so much adapts to the reactions of its customers as it counterfeits them.
Once the question of grace and free will is reduced to a juridical matter, once witnesses line up with plaintiff or defendant and the jurors strive to determine who is entitled to what, we are inevitably tempted to act as if everything that was given to free will was taken from grace and everything conceded to grace was withdrawn from our own liberty. On both sides of the debate, whether one is arguing for grace or whether one is a defender of nature, it seems that everyone is more or less obsessed with this great illusion of ownership and possession. What is strictly mine? How much can God demand of me - how much can I demand of Him? Even if I come up with the answer that nothing is strictly mine at all, I have still falsified the perspective by asking a foolish question in the first place. How much is mine? Should such a question ever be asked? Should such a division ever be made at all? To ask such a question makes it almost impossible for me to grasp the paradox which is the only possible answer: That everything is mine precisely because everything is His. If it were not His, it could never be mine. If it could not be mine, He would not even want it for Himself. And all that is His is His very self. All that He gives me becomes, in some way, my own self. What, then is mine? He is mine. And what is His? I am His.
The deep secrecy of my own being is often hidden from me by my own estimate of what I am. My idea of what I am is falsified by my admiration for what I do. And my illusions about myself are bred by contagion from the illusions of other men. We all seek to imitate one another’s imagined greatness.
This then is what it means to seek God perfectly: to withdraw from illusion and pleasure, from worldly anxieties and desires, from the works that God does not want, from a glory that is only human display; to keep my mind free from confusion in order that my liberty may be always at the disposal of His will; to entertain silence in my heart and listen for the voice of God; to cultivate an intellectual freedom from the images of created things in order to receive the secret contact of God in obscure love; to love all men as myself.
Happiness requires something to do, something to love and something to hope for. - Swahili Proverb
To me many of my colleagues at Time, basically kind and intensely well-meaning people, seemed to me as charming and as removed from reality as fish in a fish bowl. To me they seemed to know little about the forces that were shaping the history of our time. To me they seemed like little children, knowing and clever little children, but knowing and clever chiefly about trifling things while they were extremely resistant to finding out about anything else.
When we were young kids growing up in America, we were told to eat our Vegetables at dinner and not leave them. Mothers said, think of the starving children in India and finish the dinner. And now I tell my children: Finish your homework. Think of the children in India Who would make you starve, if you don't.'?
Do not mistake me. Our interest just now is in the life of complete obedience to God, not in amazing revelations of His glory graciously granted only to some. Yet the amazing experiences of the mystics leave a permanent residue, a God-subdued, a God-possessed will. States of consciousness are fluctuating. The vision fades. But holy and listening and alert obedience remains, as the core and kernel of a God-intoxicated life, as the abiding pattern of sober, workaday living. And some are led into the state of complete obedience by this well-nigh passive route, wherein God alone seems to be the actor and we seem to be wholly acted upon. And our wills are melted and dissolved and made pliant, being firmly fixed in Him, and He wills in us. But in contrast to this passive route to complete obedience most people must follow what Jean-Nicholas Grou calls the active way, wherein we must struggle and, like Jacob of old, wrestle with the angel until the morning dawns, the active way wherein the will must be subjected bit by bit, piecemeal and progressively, to the divine Will.