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1 " Imagination is not, as some poets have thought, simply synonymous with good. It may be either good or evil. As long as art remained primarily mimetic, the evil which imagination could do was limited by nature. Again, as long as it was treated as an amusement, the evil which it could do was limited in scope. But in an age when the connection between imagination and figuration is beginning to be dimly realized, when the fact of the directionally creator relation is beginning to break through into consciousness, both the good and the evil latent in the working of imagination begin to appear unlimited. We have seen in the Romantic movement an instance of the way in which the making of images may react upon the collective representations. It is a fairly rudimentary instance, but even so it has already gone beyond the dreams and responses of a leisured few. The economic and social structure of Switzerland is noticeably affected by its tourist industry, and that is due only in part to increased facilities of travel. It is due not less to the condition that (whatever may be said about their ‘particles’) the mountains which twentieth-century man sees are not the mountains which eighteenth-century man saw.It may be objected that this is a very small matter, and that it will be a long time before the imagination of man substantially alters those appearances of nature with which his figuration supplies him. But then I am taking the long view. Even so, we need not be too confident. Even if the pace of change remained the same, one who is really sensitive to (for example) the difference between the medieval collective representations and our own will be aware that, without traveling any greater distance than we have come since the fourteenth century, we could very well move forward into a chaotically empty or fantastically hideous world. But the pace of change has not remained the same. It has accelerated and is accelerating. We should remember this, when appraising the aberrations of the formally representational arts. Of course, in so far as these are due to affectation, they are of no importance. But in so far as they are genuine, they are genuine because the artist has in some way or other experienced the world he represents. And in so far as they are appreciated, they are appreciated by those who are themselves willing to make a move towards seeing the world in that way, and, ultimately therefore, seeing that kind of world. We should remember this, when we see pictures of a dog with six legs emerging from a vegetable marrow or a woman with a motorbicycle substituted for her left breast. "
― Owen Barfield
2 " There are very few things in the mind which eat up as much energy as worry. It is one of the most difficult things not to worry about anything. Worry is experienced when things go wrong, but in relation to past happenings it is idle merely to wish that they might have been otherwise. The frozen past is what it is, and no amount of worrying is going to make it other than what it has been. But the limited ego-mind identifies itself with its past, gets entangled with it and keeps alive the pangs of frustrated desires. Thus worry continues to grow into the mental life of man until the ego-mind is burdened by the past. Worry is also experienced in relation to the future when this future is expected to be disagreeable in some way. In this case it seeks to justify itself as a necessary part of the attempt to prepare for coping with the anticipated situations. But, things can never be helped merely by worrying. Besides, many of the things which are anticipated never turn up, or if they do occur, they turn out to be much more acceptable than they were expected to be. Worry is the product of feverish imagination working under the stimulus of desires. It is a living through of sufferings which are mostly our own creation. Worry has never done anyone any good, and it is very much worse than mere dissipation of psychic energy, for it substantially curtails the joy and fullness of life. "
― Meher Baba , Discourses
3 " The following year the house was substantially remodeled, and the conservatory removed. As the walls of the now crumbling wall were being torn down, one of the workmen chanced upon a small leatherbound book that had apparently been concealed behind a loose brick or in a crevice in the wall. By this time Emily Dickinson was a household name in Amherst. It happened that this carpenter was a lover of poetry- and hers in particular- and when he opened the little book and realized that that he had found her diary, he was “seized with a violent trembling,” as he later told his grandson. Both electrified and terrified by the discovery, he hid the book in his lunch bucket until the workday ended and then took it home. He told himself that after he had read and savored every page, he would turn the diary over to someone who would know how to best share it with the public. But as he read, he fell more and more deeply under the poet’s spell and began to imagine that he was her confidant. He convinced himself that in his new role he was no longer obliged to give up the diary. Finally, having brushed away the light taps of conscience, he hid the book at the back of an oak chest in his bedroom, from which he would draw it out periodically over the course of the next sixty-four years until he had virtually memorized its contents. Even his family never knew of its existence. Shortly before his death in 1980 at the age of eighty-nine, the old man finally showed his most prized possession to his grandson (his only son having preceded him in death), confessing that his delight in it had always been tempered by a nagging guilt and asking that the young man now attempt to atone for his grandfather’s sin. The grandson, however, having inherited both the old man’s passion for poetry and his tendency towards paralysis of conscience, and he readily succumbed to the temptation to hold onto the diary indefinitely while trying to decide what ought to be done with it. "
― Jamie Fuller, , The Diary of Emily Dickinson
4 " Well we've left behind the 200X's, and we move onto the 20XX's. Maybe that will finally make us feel like we're living in the future, rather than a media controlled slave state where an iPhone is worth substantially more than a human life. Happy new year. "
― Yahtzee Croshaw
5 " Random mutations much more easily debilitate genes than improve them, and that this is true even of the helpful mutations. Let me emphasize, our experience with malaria’s effects on humans (arguably our most highly studied genetic system) shows that most helpful mutations degrade genes. What’s more, as a group the mutations are incoherent, meaning that they are not adding up to some new system. They are just small changes - mostly degradative - in pre-existing, unrelated genes. The take-home lesson is that this is certainly not the kind of process we would expect to build the astonishingly elegant machinery of the cell. If random mutation plus selective pressure substantially trashes the human genome, why should we think that it would be a constructive force in the long term? There is no reason to think so. "
― Michael J. Behe
6 " I sensed that if I were ever to meet [Senator Orrin] Hatch face-to-face there would be little that we could agree upon. There was something about watching Hatch that reminded me of unpleasant, futile political arguments I had had in my life. I wondered whether such political disagreements did not issue from underlying, perhaps even innate characteristics. Certainly, experience teaches us that when we encounter another person whom we instinctively dislike, constructive political dialogue is not likely to follow. Humans can intuitively sense through a variety of subtle clues (i.e., dress, accent, gestures) when another person possesses a mix of cultural and psychological characteristics that is so substantially different to our own that political discord is also likely. Put otherwise, a liberal can usually smell a conservative, and vice versa. Moreover, the smell is not a pleasant one.-- Red Genes, Blue Genes: Exposing Political Irrationality "
― Guillermo Jimenez
7 " I sensed that if I were ever to meet [Senator Orrin] Hatch face-to-face there would be little that we could agree upon. There was something about watching Hatch that reminded me of unpleasant, futile political arguments I had had in my life. I wondered whether such political disagreements did not issue from underlying, perhaps even innate.characteristics. Certainly, experience teaches us that when we encounter another person whom we instinctively dislike, constructive political dialogue is not likely to follow. Humans can intuitively sense through a variety of subtle clues (i.e., dress, accent, gestures) when another person possesses a mix of cultural and psychological characteristics that is so substantially different to our own that political discord is also likely. Put otherwise, a liberal can usually smell a conservative, and vice versa. Moreover, the smell is not a pleasant one.-- Red Genes, Blue Genes: Exposing Political Irrationality "
8 " Why didn't the Democrats accomplish more right after the 2006 elections that gave them control of Congress? It wasn't just that they didn't have votes to override a presidential veto or block a filibuster. They didn't use their mandate to substantially change how the public--and the media-- thought about issues. They just tried to be rational, to devise programs to fit people's interests and the polls. Because there was little understanding of the brain, there was no campaign to change brains. Indeed, the very idea of " changing brains" sounds a little sinister to progressives-- a kind of Frankenstein image comes to mind. It sounds Machiavellian to liberals, like what the Republicans do. But " changing minds" in any deep way always requires changing brains. Once you understand a bit more about how brains work, you will understand that politics is very much about changing brains-- and that it can be highly moral and not the least bit sinister or underhanded. "
9 " Whenever a person or agency has substantially more power than others, their behaviour are not democratic. and if in any circumstances their acts are not supervised then Power is always misused by certain people.Humanity is most important state and that is missing throughout world. "
10 " Not all minds can hold science so easily. Most of what you can find inside various minds have no or weak connection with science; they are only values. If your mind takes any idea for guaranteed before its empirical investigation, or if you cannot criticize or make any assumption that your hypothesis related to it can be false, as well as true, it means you don’t do science, your mind rather shares some ideological, historical, religious or ethical values. No politics, ethics, history, religion, etc. is a science in strict sense of term. All of them engage in manipulation of brains in different ways. That is why any strong political, ethical, historical, religious bias would make your so-called ‘scientific mind’ weak. Although it is true that not all questions can be answered using scientific approaches, the formation of values inside your mind should substantially be up to you — your critical thinking and doubting intuition. "
― Elmar Hussein
11 " Moreover, it is not just that the early documents are silent about so much of Jesus that came to be recorded in the gospels, but that they view him in a substantially different way -- as a basically supernatural personage only obscurely on Earth as a man at some unspecified period in the past, 'emptied' then of all his supernatural attributes (Phil.2:7), and certainly not a worker of prodigious miracles which made him famous throughout 'all Syria' (Mt.4:24). I have argued that there is good reason to believe that the Jesus of Paul was constructed largely from musing and reflecting on a supernatural 'Wisdom' figure, amply documented in the earlier Jewish literature, who sought an abode on Earth, but was there rejected, rather than from information concerning a recently deceased historical individual. The influence of the Wisdom literature is undeniable; only assessment of what it amounted to still divides opinion. "
― George Albert Wells
12 " Everyone is extremely hard and troubled to be around. Everyone has something substantially wrong with them. Everyone is extremely hard to live with. "
― Alain de Botton
13 " A wealth of research confirms the importance of face-to-face contact. One experiment performed by two researchers at the University of Michigan challenged groups of six students to play a game in which everyone could earn money by cooperating. One set of groups met for ten minutes face-to-face to discuss strategy before playing. Another set of groups had thirty minutes for electronic interaction. The groups that met in person cooperated well and earned more money. The groups that had only connected electronically fell apart, as members put their personal gains ahead of the group’s needs. This finding resonates well with many other experiments, which have shown that face-to-face contact leads to more trust, generosity, and cooperation than any other sort of interaction.The very first experiment in social psychology was conducted by a University of Indiana psychologist who was also an avid bicyclist. He noted that “racing men” believe that “the value of a pace,” or competitor, shaves twenty to thirty seconds off the time of a mile. To rigorously test the value of human proximity, he got forty children to compete at spinning fishing reels to pull a cable. In all cases, the kids were supposed to go as fast as they could, but most of them, especially the slower ones, were much quicker when they were paired with another child. Modern statistical evidence finds that young professionals today work longer hours if they live in a metropolitan area with plenty of competitors in their own occupational niche.Supermarket checkouts provide a particularly striking example of the power of proximity. As anyone who has been to a grocery store knows, checkout clerks differ wildly in their speed and competence. In one major chain, clerks with differing abilities are more or less randomly shuffled across shifts, which enabled two economists to look at the impact of productive peers. It turns out that the productivity of average clerks rises substantially when there is a star clerk working on their shift, and those same average clerks get worse when their shift is filled with below-average clerks.Statistical evidence also suggests that electronic interactions and face-to-face interactions support one another; in the language of economics, they’re complements rather than substitutes. Telephone calls are disproportionately made among people who are geographically close, presumably because face-to-face relationships increase the demand for talking over the phone. And when countries become more urban, they engage in more electronic communications. "
― Edward L. Glaeser , Triumph of the City: How Our Greatest Invention Makes Us Richer, Smarter, Greener, Healthier and Happier
14 " That all plants immediately and substantially stem from the element water alone I have learnt from the following experiment. I took an earthern vessel in which I placed two hundred pounds of earth dried in an oven, and watered with rain water. I planted in it a willow tree weighing five pounds. Five years later it had developed a tree weighing one hundred and sixty-nine pounds and about three ounces. Nothing but rain (or distilled water) had been added. The large vessel was placed in earth and covered by an iron lid with a tin-surface that was pierced with many holes. I have not weighed the leaves that came off in the four autumn seasons. Finally I dried the earth in the vessel again and found the same two hundred pounds of it diminished by about two ounces. Hence one hundred and sixty-four pounds of wood, bark and roots had come up from water alone. "
15 " In the most intimate, hidden and innermost ground of the soul, God is always essentially, actively, and substantially present. Here the soul possesses everything by grace which God possesses by nature. "
16 " The unleashed power of the atom has changed everything except our thinking. Thus, we are drifting toward catastrophe beyond conception. We shall require a substantially new manner of thinking if mankind is to survive. "
― Albert Einstein
17 " We shall require a substantially new manner of thinking if mankind is to survive. "
18 " One peculiarity of our present [ethical] climate is that we care much more about our rights than about our 'good'. For previous thinkers about ethics, such as those who wrote the Upanishads, or Confucius, or Plato, or the founders of the Christian tradition, the central concern was the state of one's soul, meaning some personal state of justice or harmony. Such a state might include resignation or renunciation, or detachment, or obedience, or knowledge, especially self-knowledge. For Plato there could be no just political order except one populated by just citizens.... Today we tend not to believe that; we tend to think that modern constitutional democracies are fine regardless of the private vices of those within them. We are much more nervous talking about our good: it seems moralistic, or undemocratic, or elitist. Similarly, we are nervous talking about duty. The Victorian ideal of a life devoted to duty, or a calling, is substantially lost to us. So a greater proportion of our moral energy goes to protecting claims against each other, and that includes protecting the state of our soul as purely private, purely our own business. "
― Simon Blackburn , Being Good: A Short Introduction to Ethics
19 " The Positive Paradigm is: . . . a new, inclusive reality map, one people worldwide can easily comprehend and agree upon. It is equally compatible with scriptures and science, bridging the gap between them. It fulfills Einstein's intuited search for the Unified Field Theory, picturing how all parts of creation are related, interwoven and interdependent. Working with the Positive Paradigm empowers the " substantially new manner of thinking," which, Einstein said, is necessary " if mankind is to survive." For thousands of years, this genesis formula, the very heart of the creative process, was hidden as the secret treasure of initiates. Its knowledge was transmitted exclusively to qualified students in the inner circles of monastic schools. When Einstein intuited the theory of relativity and made it available to the general public, its long-foreseen abuse materialized. To Einstein's horror, it was misused to explode atomic bombs. This context justifies making the positive application of Einstein's inspired vision equally public now. For in its traditional context, this three-part formula is an essential piece of the knowledge puzzle. It has the powerful potential to offset earlier abuse with opposite and equally unifying results. A timely shift to the Positive Paradigm could tip the scales of history in favor of human survival.p. 11. "
20 " Lao Tze's vision is compatible with the Positive Paradigm of Change. In fact, placing the language of his passages into the levels of the Wheel serves to clarify his vision. The model is therefore shown here, along with its application to the subtitle: Common Sense. The right-brain compliment to the left-brain words of Passage One is also supplied below as a hint of what's possible.Einstein's warning, the basis of Rethinking Survival, could well have been spoken by a Chinese sage: 'Our task must be to free ourselves from the prison [of separatist thinking] by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty. . . We shall require a substantially new manner of thinking if mankind is to survive." Prominent themes which link Einstein with the Chinese yoga tradition include not only Compassion but also Unity and Survival. In addition, anticipating the Positive Paradigm, Lao Tze repeated alludes to a timeless center at life's hub encompassed by the surface rim of fluctuating events. 1. The Eternal is beyond words, undefinable and illusive, all-pervading yet mysterious.The timeless, though ungraspable, is the unfailing source of all experience.To transcend mortality, and attain sublime peace, turn inward, releasing desire and ambition.To manifest inner vision, accomplishing every goal in time, extend outward with passionate conviction.Unmanifest and manifest are two sides of a coin, seamlessly joined, though apparently opposite.Entering this paradox is the beginning of magic. "
