Quotes about Reality

The essence of reality is that if we have the courage to change ours will be a reservoir of spiritual experiences that clothe our souls with flowers of love and gratitude. Mother Earth and Father Sky embrace the positive aspects of the self thereby illuminating a path of celestial awakening. If you accept love as a way of life you will cultivate joy and and create a nurturing environment of happiness and harmony.

The most beautiful and most profound emotion we can experience is the sensation of the mystical.  It is the sower of all true science.  He to whom this emotion is a stranger, who can no longer wonder and stand rapt in awe, is as good as dead.  To know that what is impenetrable to us really exists, manifesting itself as the highest wisdom and the most radiant beauty which our dull faculties can comprehend only in their most primitive forms - this knowledge, this feeling, is at the center of true religiousness.

In this post-reality world of the politically incorrect, we witness a generation that has absolutely no idea of the true horrors of war; the sacrifice needed to win and the reality of the fact that in war, people die and humanity is sometimes compromised in the quest to preserve humanity.

An hour reflecting on one's own non-existence is better than a year of religious devotions with the thought that one exists.

As a theoretical physicist I like to wander purposelessly through laboratories and see the magical contraptions realizing my minds passion. It is reassuring to see what I am all doing it for. The reality that is.

Today, I would describe a preistess as a woman who lives in two worlds at once, who perceives life on earth against a backdrop of a vast, timeless, reality.

The truth is uncompromising.

I don't consider myself a pessimist. I think of a pessimist as someone who is waiting for it to rain. And I feel soaked to the skin.

Everything is clearer when you're in love.

We all flow from one fountain— Soul. All are expressions of one love. God does not appear, and flow out, only from narrow chinks and round bored wells here and there in favored races and places, but He flows in grand undivided currents, shoreless and boundless over creeds and forms and all kinds of civilizations and peoples and beasts, saturating all and fountainizing all.

When we try to pick out anything by itself, we find it hitched to everything else in the universe.

Words alone cannot fully convey the realities of the soul or the greatness of the human spirit.

Your whole past is like a long sleep which would have been forgotten had there been no memory, but remembrance is there in the blood and the blood is like an ocean in which everything is washed away but that which is new and more substantial even than life - reality.

And this do I call immaculate perception of all things: to want nothing else from them, but to be allowed to lie before them as a mirror with a hundred facets.

Let us treat men and women well; treat them as if they were real.
Perhaps they are.

Inconceivable as it seems to ordinary reason - you and all other conscious beings as such - are all in all. Hence this life of yours which you are living is not merely a piece of the entire existence, but is in a certain sense the whole.

Thus you can throw yourself flat on the ground, stretched out upon mother earth, with the certain conviction that you are one with her and she with you.

We are not onlookers peering into the unified field of separate, objective reality - we are the unified field. We can reach beyond the physical body and extend the influence of intelligence. Every thought you are thinking creates a wave in the unified field. It ripples through all the layers of intellect, mind, senses, and matter, spreading out in wider and wider circles. You are like a light radiating not photons but consciousness. As they radiate, your thoughts have an effect on everything. Your relationship to life is the same as that of one cell to your whole body. One cell can talk to your whole body. One cell can influence your whole body. You can talk to the whole of life - influence the whole of life. The whole of life is as alive as we are. The distinction between 'in here' and 'out there' is a false one - as if the heart disregarded the skin because it was not on the inside.

You must stay drunk on writing so reality cannot destroy you.

And this is the simple truth - that to live is to feel oneself lost. He who accepts it has already begun to find himself, to be on firm ground. Instinctively, as do the shipwrecked, he will look around for something to which to cling, and that tragic, ruthless glance, absolutely sincere, because it is a question of his salvation, will cause him to bring order into the chaos of his life. These are the only genuine ideas; the ideas of the shipwrecked. All the rest is rhetoric, posturing, farce.

In a movie theater, you look at the screen, you never look at the back. The projector is in the back. The film is not really on the screen, it is just a projection of shadow and light. The film exists in the projector, in the back, but you never look at that. Your mind is at the back of everything. Your mind is the projector. But you always look at the screen - at the everything.

When you're in love, the person is beautiful. When you hate, the person is ugly. You never become aware of how the same person can be beautiful and ugly.

The only way to reach the truth is to learn how to be immediate in your vision. The mind is the problem, because the mind projects its images on the screen you're looking at. What you see is just your projection. And there are as many worlds as there are minds, because every mind lives in his own world.

We get caught up in projecting movies of our own making onto the situations and people surrounding us. Instead of taking responsibility for our own expectations, desires and judgments, we attribute them to others. A projection can be good or bad, beautiful or ugly, disturbing or comforting, but it is still a projection that prevents us from seeing reality as it is. The only way out is to recognize the game.

I've wondered why it took us so long to catch on. We saw it and yet we didn't see it. Or rather we were trained not to see it. Conned, perhaps, into thinking that the real action was metropolitan and all this was just boring hinterland. It was a puzzling thing. The truth knocks on the door and you say, "Go away, I'm looking for the truth,'' and so it goes away. Puzzling.

I go to a pub and talk to another man. He is experienced deeply part of the time, and shallowly another part of the time, depending on the quality of my consciousness. If I am very conscious, meeting him can be an experience comparable to great music or even an earthquake; if I am in the usual shallow state, he barely "makes an impression." If I am practicing alertness and neurological self-criticism, I may observe that I am only experiencing him part of the time, and that part of the time I am not-tuning-in but drifting off to my favorite “Real” Universe and editing out at the ear-drum much of what he is saying. Often, the “Real” Universe hypnotizes me sufficiently that, while I “hear” what he says, I have no idea of the way he says it or what he means to convey.

We now know that human transformation does not happen through didacticism or through excessive certitude, but through the playful entertainment of another scripting of reality that may subvert the old given text and its interpretation and lead to the embrace of an alternative text and its redescription of reality.

Man tries to make for himself in the fashion that suits him best a simplified and intelligible picture of the world; he then tries to some extent to substitute this cosmos of his for the world of experience, and thus to overcome it. This is what the painter, the poet, the speculative philosopher, and the natural scientists do, each in his own fashion. Each makes this cosmos and its construction the pivot of his emotional life, in order to find in this way peace and security which he can not find in the narrow whirlpool of personal experience.

Nothing has to be changed, because all is beautiful -- that is enlightenment. All is as it should be, everything is perfect. This is the most perfect world, this moment lacks nothing -- the experience of this is what enlightenment is.

This is the way of meditation: encountering the present in all its tremendous beauty, just being in the present. Inside, the mind stops. Outside, the world changes totally. It is no more the ordinary world you have known before. In fact, you have not known it at all. Your mind was distorting everything, your mind was creating fantasies. Your eyes were full of fantasies and you were looking though those fantasies. They never allowed you to see that which is. If the mind is gone, even for a moment, suddenly the whole existence explodes upon you.

Religion has only one answer and that answer is meditation. And meditation means how to empty yourself.

Meditation means removing all your prejudices, putting all your conclusions aside, seeing without any hindrance, seeing without any curtains, seeing clearly without any mediation of any thought, seeing without Buddha standing between you and reality, or Krishna, or Christ.

We are looking for a way to feel more real, but we do not realize that to feel more real we have to push ourselves further into the unknown.

The practice of realignment with reality can hardly afford to be utopian. It cannot base itself upon a vision hatched in our heads and then projected into the future. Any approach to current problems that aims us toward a mentally envisioned future implicitly holds us within the oblivion of linear time. It holds us, that is, within the same illusory dimension that enabled us to neglect and finally to forget the land around us. By projecting the solution somewhere outside of the perceivable present, it invites our attention away from the sensuous surroundings, induces us to dull our senses, yet again, on behalf of a mental ideal.

A genuinely ecological approach does not work to attain a mentally envisioned future, but strives to enter, ever more deeply, into the sensorial present. It strives to become ever more awake to the other lives, the other forms of sentience and sensibility that surround us in the open field of the present moment. For the other animals and the gathering clouds do not exist in linear time. We meet them only when the thrust of historical time begins to open itself outward, when we walk out of our heads into the cycling life of the land around us. This wild expanse has its own timing, its rhythms of dawning and dusk, its seasons of gestation and bud and blossom. It is here, and not in linear history, that the ravens reside.