Quotes About Dualistic

Paganism therefore implies the rejection of this discontinuity, this rupture, this fundamental tear, which is the "dualistic fiction," which, as Nietzsche wrote in The Antichrist, "degenerated God into the contradiction of life, instead of being its transfiguration and eternal Yes!

I mean, if you view dualistic reality as a dream, which I do, no discrimination is really called for. Where do you draw the line in a dream? It's all good.

Technology is blamed for a lot of this loneliness, since the loneliness is certainly associated with the newer technological devices—TV, jets, freeways and so on—but I hope it's been made plain that the real evil isn't the objects of technology but the tendency of technology to isolate people into lonely attitudes of objectivity. It's the objectivity, the dualistic way of looking at things underlying technology, that produces the evil.

It's the objectivity, the dualistic way of looking at things underlying technology, that produces the evil.

There is a polarizing and dualistic experience occurring politically and economically in the world, and I believe we are near the peak of a cyclical and truly chaotic time.

Hebrew anthropology was not dualistic (body and soul) but unitary. Nephesh means something like life force or even breath. It is not a substance that can leave a person and exist independently of the body. It is the thing that makes bodies live. When the body stops breathing, it becomes dead matter. In modern terms, when you stop breathing, your breath doesn't go somewhere. It just stops. So too with the Hebrew nephesh . The person is then dead.

Fear, separation, hate and anger come from the wrong view that you and the Earth are two separate entities, the Earth is only the environment. You are in the centre and you want to do something for the Earth in order for you to survive. That is a dualistic way of seeing.

The second way of practice is to remove the discrimination that comes from dualistic thinking, that separates inside from outside; ourselves from others; the subject from the object; the spiritual from the material. With no more dualistic discrimination, we have an immense freedom that is nirv??a.

The language of the Soul is right-brain, metaphorical, narrative, and paradoxical, very unlike the left-brain, logical, discursive, dualistic language of the Ego.

As long as a person is involved with warfare, trying to defend or attack, then his action is not sacred; it is mundane, dualistic, a battlefield situation.

One of the things anxiety educates you in is how deeply physical thought can be, how concrete. In anxiety, there is no time to luxuriate in abstractions. It's just you and your mind, which has fists and is using them. It may be dualistic and logically untenable to posit the situation as You v. Head; it may not make sense philosophically. But in the throes of anxiety? In the cognitive shit? There's really no other way to think about what's going on.

Victor Hamilton writes: "Regarding the serpent's origin, we are clearly told that he was an animal made by God. This information immediately removes any possibility that the serpent is to be viewed as some kind of supernatural, divine force. There is no room here for any dualistic ideas about the origins of good and evil.

The fear, too, is a fear of yourself: a completely dualistic and contradictory fear. On the one hand, it is the fear that you do not have what it takes to make it, and on the other hand, a possibly greater fear that you do have what it takes, and that by definition you therefore also have a responsibility to do something really big.

But to call that statement 'dualistic' (or to regard a belief in the existence of hostile powers as 'dualistic') can mislead us into forgetting that most Jews, Paul included, regarded the present world as, none the less, the good creation of the good creator, and the present time as under the creator's sovereign providence. Part of the point of many actual apocalypses is to affirm this very point, in the teeth of apparently contradictory evidence.

Kawajiri Hogin writes in his Zazen no Shokei, "When you are engaged in some work or other, you become one with it. In the intervals of your work, you immediately resume your contemplation on the koan. For instance, when you are smoking by the fireside or doing something like that, you are considered to be in the intervals of your work. At such a time you are absorbed in the contemplation on the koan free from dualistic thoughts and imaginations. This is one example of kufu in movement.

To be a hermit doesn't just mean to live in the deep forest; it means that one's mind is free from dualistic constructs.