81
" But its exclusive character and irreconcileable hostility to the religious cults and ceremonies with which the whole social life of the city-state and the empire were inseparably connected at every turn, brought the Christians into inevitable conflict with the government and with public opinion. To the man in the street, the Christian was an anti-social atheist who would take no part in the public feasts and the games, which played such a large part in city life. To the authorities he was a passive rebel, who would neither take his share of municipal offices nor pay loyal homage to the Emperor. Hence the rise of persecution, and the driving of the Christians into an underground existence, as a proscribed sect. The Church grew under the shadow of the executioner's rods and axes, and every Christian lived in the peril of physical torture and death. The thought of martyrdom coloured the whole outlook of early Christianity. But it was not only a fear, it was also an ideal and a hope. For the martyr was the complete Christian, he was the champion and hero of the new society and its conflict with the old, and even the Christians who failed in the moment of the trial - the lapsi - looked on the martyrs as their saviours and protectors "
― Christopher Henry Dawson , Religion and World History: A Selection from the Works of Christopher Dawson
82
" It is this kind of consciousness, exacerbated to an extreme, which has made inevitable the so called " death of God." Cartesian thought began with an attempt to reach God as object by starting from the thinking self. But when God becomes object, he sooner or later " dies," because God as object is ultimately unthinkable. God as object is not only a mere abstract concept, but one which contains so many internal contradictions that it becomes entirely nonnegotiable except when it is hardened into an idol that is maintained in existence by a sheer act of will. For a long time man continued to be capable of this willfulness: but now the effort has become exhausting and many Christians have realised it to be futile. Relaxing the effort, they have let go the " God-object" which their fathers and grandfathers still hoped to manipulate for their own ends. Their weariness has accounted for the element of resentment which made this a conscious " murder" of the deity. Liberated from the strain of willfully maintaining an object-God in existence, the Cartesian consciousness remains none the less imprisoned in itself. Hence the need to break out of itself and to meet " the other" in " encounter," " openness," " fellowship," " communion" . "
84
" On this material plane, each living being is like a street lantern lamp with a dirty lampshade.
The inside flame burns evenly and is of the same quality as all the rest—hence all of us are equal in the absolute sense, the essence, in the quality of our energy.
However, some of the lamps are “turned down” and having less light in them, burn fainter, (the beings have a less defined individuality, are less in tune with the universal All which is the same as the Will)—hence all of us are unequal in a relative sense, some of us being more aware (human beings), and others being less aware (animal beings), with small wills and small flames.
The lampshades of all are stained with the clutter of the material reality or the physical world.
As a result, it is difficult for the light of each lamp to shine through to the outside and it is also difficult to see what is on the other side of the lampshade that represents the external world (a great thick muddy ocean of fog), and hence to “feel” a connection with the other lantern lamps (other beings).
The lampshade is the physical body immersed in the ocean of the material world, and the limiting host of senses that it comes with.
The dirt of the lampshade results from the cluttering bulk of life experience accumulated without a specific goal or purpose.
The dirtier the lampshade, the less connection each soul has to the rest of the universe—and this includes its sense of connection to other beings, its sense of dual presence in the material world and the metaphysical world, and the thin connection line to the wick of fuel or the flow of electricity that resides beyond the material plane and is the universal energy.
To remain “lit” each lantern lamp must tap into the universal Source of energy.
If the link is weak, depression and-or illness sets in.
If the link is strong, life persists.
This metaphor to me best illustrates the universe. "
― Vera Nazarian , The Perpetual Calendar of Inspiration
91
" Physicians do not systematically prescribe placebos to their patients. Hence they have no way of comparing the effects of the drugs they prescribe to placebos. When they prescribe a treatment and it works, their natural tendency is to attribute the cure to the treatment. But there are thousands of treatments that have worked in clinical practice throughout history. Powdered stone worked. So did lizard's blood, and crocodile dung, and pig's teeth and dolphin's genitalia and frog's sperm. Patients have been given just about every ingestible - though often indigestible - substance imaginable. They have been 'purged, puked, poisoned, sweated, and shocked', and if these treatments did not kill them, they may have made them better. "
― , The Emperor's New Drugs: Exploding the Antidepressant Myth
92
" People's imaginations have continued to work, right up to our own day; hence the incredible crop of fanciful allegations attributing to the Templars every kind of esoteric rite and belief, from the most ancient to the most vulgar, every variety of alchemical or magical knowledge, all kinds of initiation and affiliation rituals, those already in existence at the time and those yet to be conceived—in a word, all the " secrets" devised the slake the thirst for mystery inherent in human nature. This thirst, by a kind of instinctual reaction, seems never to be stronger than in those eras when people appear to reject all mysteries: let us recall that it was in Descartes' own day that trials for witchcraft were most numerous; that it was at the beginning of the rationalistic eighteenth century that Freemasonry was born; that our own scientific twentieth century is equally the century in which sects have proliferated, occultism has undergone a renaissance, and so on. "
97
" Sometimes a strikeout means that the slugger’s girlfriend just ran off with the UPS driver. Sometimes a muffed ground ball means that the shortstop’s baby daughter has a pain in her head that won’t go away. And handicapping is for amateur golfers, not ballplayers. Pitchers don’t ease off on the cleanup hitter because of the lumps just discovered in his wife’s breast. Baseball is not life. It is a fiction, a metaphor. And a ballplayer is a man who agrees to uphold that metaphor as though lives were at stake.
Perhaps they are. I cherish a theory I once heard propounded by G.Q. Durham that professional baseball is inherently antiwar. The most overlooked cause of war, his theory runs, is that it’s so damned interesting. It takes hard effort, skill, love and a little luck to make times of peace consistently interesting. About all it takes to make war interesting is a life. The appeal of trying to kill others without being killed yourself, according to Gale, is that it brings suspense, terror, honor, disgrace, rage, tragedy, treachery and occasionally even heroism within range of guys who, in times of peace, might lead lives of unmitigated blandness. But baseball, he says, is one activity that is able to generate suspense and excitement on a national scale, just like war. And baseball can only be played in peace. Hence G.Q.’s thesis that pro ball-players—little as some of them may want to hear it—are basically just a bunch of unusually well-coordinated guys working hard and artfully to prevent wars, by making peace more interesting. "
― David James Duncan
99
" Are you ready to go home, Catherine?” he asked. “It’s warm inside the house. I kept a fire going for you.”
I continued looking at him, unsure how to respond. “Thanks,” I managed to say and then glanced in the direction of his house—our house.
“Well, you are my wife. And I know you don’t like the cold.”
I’m his wife, I thought to myself. He had said the words as if that simple fact made it necessary to be both thoughtful and kind. As if having gained a wife or husband meant having also gained her or his concerns, and hence the need to consider the person’s needs, wants, and preferences as strongly as one’s own. It struck me as a perfect description of what marriage ought to be. An agreeable notion that had not entered into my petty way of viewing matrimony. I would have assumed it to be above Thaddeus’ egotistical mindset as well.
“Catherine?” he said again, watching me regard him with a quizzical expression. “Are you ready to go home?”
I nodded, which made him smile. "
― Richelle E. Goodrich ,
