As students grow more and more accustomed to assuming materialism and naturalism in their academic work, the concept of creation by God gradually tends to become less real to them. It is not so much that any single finding undermines their faith; rather, the day-to-day practice of thinking in naturalistic terms about academic subjects makes it awkward to think differently when it comes to religion.
It was a night of early spring,The winter-sleep was scarcely broken;Around us shadows and the windListened for what was never spoken.Though half a score of years are gone,Spring comes as sharply now as then—But if we had it all to doIt would be done the same again.It was a spring that never came;But we have lived enough to knowThat what we never have, remains;It is the things we have that go.
The only way of life satisfying the need of all times must be motivated by incentives and rewards – materially, morally and spiritually because motivation for work is produced by incentives and rewards only, an aspect built into the fundamental specification of human nature itself. Any prescription not recognising this important aspect of life is bound to fail in the life-styles of human beings.
The materialist theory of history, that all politics and ethics are the expression of economics, is a very simple fallacy indeed. It consists simply of confusing the necessary conditions of life with the normal preoccupations of life, that are quite a different thing. It is like saying that because a man can only walk about on two legs, therefore he never walks about except to buy shoes and stockings.
I know that certain minds would regard as audacious the idea of relating the laws which preside over the play of our organs to those laws which govern inanimate bodies; but, although novel, this truth is none the less incontestable. To hold that the phenomena of life are entirely distinct from the general phenomena of nature is to commit a grave error, it is to oppose the continued progress of science.
Already, in the last few decades, you have realized the utter futility of of encumbering yourselves with superfluous possessions that have no useful virtue, but which, for various sentimental reasons, you continue to hoard, thus lessening your life's efficiency by using for it time and attention that should have been applied to the practical work of life's accomplishments. (The Miracle of the Lily - 1928)
This trespass had not come without a price. Living un-lives, material comforts and luxuries became superfluous, connection to the outside world undesirable, and power their only sustenance. But they had paid gladly, considering this “humanity” a small price for the power they now wielded; power that would sustain them far beyond the lives of mere humans and perhaps, in time, even grant them immortality.
We regard promissory materialism as superstition without a rational foundation. The more we discover about the brain, the more clearly do we distinguish between the brain events and the mental phenomena, and the more wonderful do both the brain events and the mental phenomena become. Promissory materialism is simply a religious belief held by dogmatic materialists . . . who often confuse their religion with their science.
We've got so much in this life that all we know how to do is want more. So we concentrate on the wrong things--things we can see--as being the measure of a person. We think if we win something big or buy something snazzy it'll make us more than we are. Our hearts know that's not true, but the eyes are powerful. It's easier to fix on what we can see than listen to the still, small voice of a whispering heart.
Action is the activity of the rational soul, which abhors irrationality and must combat it or be corrupted by it. When it sees the irrationality of others, it must seek to correct it, and can do this either by teaching or engaging in public affairs itself, correcting through its practice. And the purpose of action is to enable philosophy to continue, for if men are reduced to the material alone, they become no more than beasts.
It was our belief that the love of possessions is a weakness to be overcome. . . . Children must early learn the beauty of generosity. They are taught to give what they prize most, that they may taste the happiness of giving. . . . The Indians in their simplicity literally give away all that they have—to relatives, to guests of other tribes or clans, but above all to the poor and the aged, from whom they can hope for no return.
We buy things. We wear them or put them on our walls, or sit on them, but anyone who wants to can take them away from us. Or break them....Long after he's dead, someone else will own those stupid little boxes, and then someone after him, just as someone owned them before he did. But no one ever thinks of that: objects survive us and go on living. It's stupid to believe we own them. And it's sinful for them to be so important.
The connection between spirit and other matter, or between the visible and invisible world of human beings, is at present little understood. I am of the opinion that the connection is far more intimate than is generally believed. Of this fact there is the most positive and convincing proof. Many may be so averse to receiving new truths, which set aside all their preconceived opinions, as to disregard the positive evidence of their senses.
We do not belong to this material world that science constructs for us. We are not in it; we are outside. We are only spectators. The reason why we believe that we are in it, that we belong to the picture, is that our bodies are in the picture. Our bodies belong to it. Not only my own body, but those of my friends, also of my dog and cat and horse, and of all the other people and animals. And this is my only means of communicating with them.
The man who cannot believe his senses, and the man who cannot believe anything else, are both insane, but their insanity is proved not by any error in their argument, but by the manifest mistake of their whole lives. They have both locked themselves up in two boxes, painted inside with the sun and stars; they are both unable to get out, the one into the health and happiness of heaven, the other even into the health and happiness of the earth.
