We do not have to hold on to our identity to survive... We see that no states of mind are solid; they only become solid when we weave them into a story. We discover that opening to the vast open space of awareness does not destroy us. We learn to trust in the unknown as a guide to what is most fresh and alive in the moment.
Now that man has again evolved to a point where he can make the transition into fourth dimensional consciousness, communication and contacts with extraterrestrial beings has greatly increased. The presence of extraterrestrials should be on of the most reassuring events that is taking place on Earth. Instead, it is often the cause of great fear and apprehension. Fear is born of ignorance. Were it not so, people would welcome their space brothers with open arms. All major governments have repeatedly received information to explain the ET presence. They have been ignored as the product of a deranged mind. At some point some one must come to the realization that the problem of the existence of spacecraft is not going to disappear because man officially refuses to recognize their presence.
Nothing is ever really lost, or can be lost, no birth, identity, form - no object of the world. Nor life, nor force, nor any visible thing; appearance must not foil, nor shifted sphere confuse thy brain. Ample are time and space - ample the fields of Nature. The body, sluggish, aged, cold - the embers left from earlier fires, the sun now low in the west rises for mornings and for noons continual; to frozen clods ever the spring’s invisible law returns, with grass and flower and fruits and corn.
We have in dreams no true perception of time - a strange property of mind ! - for if such be also its property when entered into the eternal disembodied state, time will appear to us eternity! The relations of space as well as of time are also annihilated, so that while almost an eternity is compressed into a moment, infinite space is traversed more swiftly than by real thought.
Death is not an event of life. Death is not lived through. If by eternity is understood not endless temporal duration but timelessness, then he lives eternally who lives in the present. Our life is endless in the way that our visual field is without limit. The temporal immortality of the human soul, that is to say, its eternal survival after death, is not only in no way guaranteed, but this assumption in the first place will not do so for us what we always tried to make it do. Is a riddle solved by the fact that I survive for ever? Is this eternal life not as enigmatic as our present one? The solution of the riddle of life in space and time lies outside space and time.
Time is the supreme illusion. It is but the inner prism by which we decompose being and life, the mode under which we perceive successively what is simultaneous in the idea. Time and space are fragments of the Infinite for the use of finite creatures.
The great error of the doctrines on the spirit has been the idea that by isolating the spiritual life from all the rest, by suspending it in space as high as possible above the earth, they were placing it beyond attack, as if they were not thereby simply exposing it to be taken as an effect of mirage!
What is between one person and another is emptiness, nothingness, a space or field in which we can meet, talk, love, hate, hurt, nurture, encourage, and otherwise engage in ethically significant activity with one another. The between is the place wherein we are able to interact with one another, and it is a field of possibility, an opportunity as much as an emptiness to fill. Leaving the notion of emptiness to one side for the present, the betweenness of men and women works itself out in the way called “ethics,” which occasions and is the description of the consensual rules and structures of social existence.
What shall it avail man if he conquers the whole of outer space and cannot compass the void within?
Community service is the rent that we pay for the space that we take up on earth. Too few of us are paying enough rent.
We may therefore further regard matter as being constituted by the regions of space in which the field is extremely intense… There is no place in this new kind of physics for the field and matter, for the field is the only reality.
The biggest difference between time and space is that you can't reuse time.
To be a Jew is to affirm the world without being enslaved to it; to be a part of civilization and to go beyond it; to conquer space and to sanctify time. Judaism is the art of surpassing civilization, sanctification of time, sanctification of history.
We dwell on the preciousness of every moment. Things of space vanish. Moments of time never pass away. Time is the clue to the meaning of life and death. Time lived with meaning is a disclosure of the eternal.
We live not only in time and space but also in the knowledge of God. The events in the world reflect in him, and all existence is coexistence with God. Time and space are not the limits of the world. Our life occurs here and in the knowledge of God.
I too think that time and space are concepts created by the human mind and that if we attempt to find out what their true natures are, we are compelled to return to the nature of the greater life force.
We can never finally know. I simply believe that some part of human self or soul is not subject to the laws of space and time.
We join spokes together in a wheel, but it is the center hold that makes the wagon move. We shape clay into a pot, but it is the emptiness inside that holds whatever we want. We hammer wood for a house, but it is the inner space that makes it livable. We work with being, but non-being is what we use.
We have mistaken our abstractions for concrete realities… The enormous success of the scientific abstractions, yielding on the one hand matter with its simple location in space and time, on the other hand mind, perceiving, suffering, reasoning, but not interfering, has foisted onto philosophy the task of accepting them as the most concrete rendering of fact. Thereby, modern philosophy has been ruined. It has oscillated in a complex manner between three extremes. There are the dualists who accept matter and mind on an equal basis, and the two varieties of monists, those who put mind into matter and those who put matter inside mind. But this juggling with abstractions can never overcome the inherent confusion introduced by the ascription of misplaced concreteness to the scientific scheme of the seventeenth century.
The period of childhood is a stage on which time and space become entangled.