People are often unreasonable, illogical and self-centred; forgive them anyway.
If you are kind, people may accuse you of selfish, ulterior motives; be kind anyway.
If you are successful, you will win some false friends and some true enemies; succeed anyway.
If you are honest and frank, people may cheat you; be honest and frank anyway.
What you spend years building, someone may destroy overnight; build anyway.
If you find serenity and happiness, they may be jelous; be happy anyway.
The good you do today, people will forget tomorrow; do good anyway.
Give the world the best you have, and it may never be enough; give the world the best you've got anyway.
You see, in the final analysis, it is all between you and God; it was never between you and them anyway.

Mother Theresa

Divine Comedy Dante Alighieri

Half way along the road we have to go,
I found myself obscured in a great forest,
Bewildered, and knew I had lost the way.


It is hard to say just what the forest was like,
How wild and rough it was, how overpowering;
Even to remember it makes me afraid.

So bitter it is, death itself is hardly more so;
Yet there was good there, and to make it clear
I will speak of other things that I perceived.

I cannot tell exactly how I got there,
I was so full of sleep at that point of my journey
When, somehow, I left the proper way.

But when I had arrived at the foot of a hill
Which formed the far end of that menacing valley
where fear had already entered into my heart,

I looked up, and saw the edges of its outline
Already glowing witht the rays of the planet
which shows us the right way on any road.

The Poetics of Space Gaston Bachelard

Transcending our memories of all the houses in which we have found shelter, above and beyond all the houses we have dreamed we lived in, can we isolate an intimate, concrete essence that would be a justification of the uncommon value of all of our images of protected intimacy?

Germ of the essential - Primary virtue: the humblest dwelling has beauty.

It (our house) is our first universe. But our adult life is so dispossessed of the essential benefits, that we don't feel their first attachment in the universe of the house.

They know the universe before they know the house, the far horizon beofre the resting-place; whereas the real begginnings of images will give concrete evidence of the values of inhabited space, of the non-I that protects the I.

We shall see the imagination build 'walls' of impalpable shadows, comfort itself with the illusion of protection-or, just contrary, tremble behind thick walls, mistrust the staunchest ramparts. The sheltered beings gives perceptible limits to his shelter. He experiences the house in its reality and in its virtuality, by means of thought and dreams.
Through dreams, the various dwelling-places in our lives co-penetrate and retain the treasures of former days.
We comfort ourselves by reliving memoriesof protections. Leaving their original value as images.
We are never real historians, but always near poets, and our emotion is perhaps nothing but an expression of a poetry that was lost.
The house shelters daydreaming, the house protects the dreamer, the house allows one to dream in peace. Without it, man would be a dispersed being.

Being is being-well. These virtues of shelter are so simple, so deeply rooted in our unconscious that they may be recaptured through mere mention, rather than through minute description.

We think we know ourselves in time, when all we know is a sequence of fixations in the space of being's stability -a being who does not want to melt away, and who, even in the past, when he sets out in search of things past, wants time to 'suspend' its flight.

Because we must also give an exterior destiny to the interior being.
Each one of us, then, should speak up his roads, his crossroads, his roadside benches; each one of us should make a surveyor's map of his lost fields and meadows.

The first, the oneirically definitive house, must retain its shadows.

All we communicate to others is an orientation towards what the secret without ever being able to tell the secret objectively. What is secret never has total objectivity. In this respect, we orient oneirism but we do not accomplish it.
(It's not so much for you, my friend, who never saw this place, and had you visited it, could not now feel the impressions and colours I feel, that I have gone over it in such detail, for which I must excuse myself. Nor should you try to see it as a result of what Ihave said; let the image float inside you; pass lightly; the slightest idea of it will suffice for you. Sainte-Beuve)
For it is not until his eyes have left the page taht recollections of my room can becomea threshold of oneirism for him.
Reciprocal interpretations of dreams through thought and thought through dreams, keep turning.
How often have I wished for the attic of my boredom when the complications of life made me lose the very germ of all freedom!

A house constitutes a body of images that gives mankind proofs or illusions of stability.

Instead of facing the cellar (the unconscious), Jung's 'prudent man' seeks alibis for his courage in the attic. Inthe attic rats and mice can make considerable noise. But let the master of the house arrive unexpectedly and they return to the silence of their holes. The creatures moving about in the cellar are slower, less scampering, more mysterious. In the cellar, darkenss prevails both day and night, and even when we are carrying a lighted candle, we see shadows dancing on the dark walls. In our civilization, which has the same light everywhere, and puts electricity in its cellars, we no longer go to the cellar, carrying a candle. But the unconscious cannot be civilized.

Realities serve here to reveal dreams. We only find compensation for our perseverance if we participate by means of our own night dreams.

How can one help confer greater cosmicity upon the city space that is exterior to one's room?

So I make a sincere image out of these hackened ones, an image that is much my own as though I myself had invented it, in line with my gentle mania for always believing that I am the subject of what I am thinking.
However, any image is a good one, provided we know how to use it.
We must therefore experience the primitiveness of refuge and, beyond situations that have been experienced, discover situations that have been dreamed.
How many dwelling places there would be, fitted one into the other, if we were to realize in detail, and in their hierarchical order, all the images by means of which we live our daydreams of intimacy.
It's so simple taht it no longer belongs to our memories - which at times are too full of imagery - but to legend. Real images are engravings, for it is the imagination that engraves them on our memories. Its truth must derive from the intensity of its essence, which is the essence of the verb 'to inhabit'.
We never experience an image directly. Indeed, every great image has an unfathomable oneiric depth to which the personal past adds special colour...discover that its roots plunge beyond the history that is fixed in our memories...but we must lose our earthly Paradise in order actually to live in it, to experience it in the reality of its images, in the absolute sublimation that trascends all passion. 'Alas! We have to grow old to conquer youth, to free it from its fetters and live according to its original impulse'. They give us back areas of being, houses in which the human being's certainty of being is concentrated, and we have the impression that, by living in such images as these, in images that are as stabilizing as these are, we could start a new life, a life that would be our own, that would belong to us in our very depths.
Images are incapable of repose. Poetic revery, unlike somnolent revery, never falls asleep. The poet had certainly seen hundreds of time, is suddenly marked with the sign of 'the first time', and it transmits this sign to the familiar night. We are hypnotized by solitude, hypnotized by the gaze of the solitary house; and the tie that binds us to it is so strong that we begin to dream of nothing but a solitary house in the night.
The house's powers of protection against the forces that besiege it. The house is a world in itself.

A reminder of winter strengthens the happiness of inhabiting. In the reign of the imagination alone, a reminder of winter increases the house's value as a place to live in.

Inhabited space transcends geometrical space.
When the imge is new, the world is new.

Thus, an inmense cosmic house is a potential of every dream of haouses. Winds radiate from its center and gulls fly from its windows. A house is as dynamic as this allows the poet to inhabit the universe. Or, to put it differently, the universe comes to inhabit his house.

The images of these houses that integrate the wind, aspire to the lightness of air, and bear on the three of their impossible growth a nest all ready to fly away.
the most flagrant contradictions come to wake us from our doldrums of concepts, and free us from our utilitarian geometrical notions. Solidity is achieved by an imaginary dialectics.
The different characteristics of the house, it is inclined to be hospitable to fragmentary dialects, and if I were to pursue it, I should destroy the unity of the archetype. It is better to leave the ambivalence. It's precisely his right to be suggestive. The image is no longer descriptive, but resolutely inspirational.

For how forcefully they prove to us that the house tha were lost forever continue to live on in us; that they insist in us in order to live again, as though they expected us to give them a supplement of living. [58]

Quantum Healing by Deepak Chopra

Subatomic particles are separated by huge gaps, making every atom more than 99.999 percent empty space (...) Therefore, everything solid, including our bodies is proportionately as void as intergalactic space. (...) 'Nowhere' is almost an exact term here, because you cannot subdivide the body to arrive at the precise junction where the thought turns into a molecule.(...) You are left in the embarrasing position of claiming that life is madeout of nothingness -empty space devoid of matter and energy- At the quantum level, matter and energy come into being out of something that is neither matter nor energy. Physicists sometimes refer to this primordial state as a 'singularity' an abstract construct that is not limited in time and space but is a compression of all the expanded dimension of the universe.

John Bell's theorem hold that reality of the universe must be nonlocal; in other words, all objects and events in the cosmos are inter-connected with one another and respond to one another's changes of state.

David Bohm have had to suppose that there is an 'invisible field' that holds all of the reality together, a field that possesses the property of knowing what is happening everywhere at once.

Arthur Eddington said: 'When the electron vibrates, the universe shakes' and added 'The stuff of the world is mind-stuff'

The Quantum mechanical body, as a formation of intelligence, has a plausible place in a nonlocal reality. The beauty of such a simple picture is that intelligence is simple. The complications arise when one tries to track down the incredible complex machinery of the mind-body system. Quantum discoveries enable us to go into our very atoms and remember the early universe itself.

All of us are comfortable with things we can see and touch (...) Although almost all of them dwell in the realm of the invisible, beyond anything the naked eye can perceive. If you believed only in your senses, the ability of such an organism to be nowhere and everywhere at the same time would seem fantastic. Any object in the quantum world can never be seen using any extension of sight and touch. They are truly everywhere and nowhere at the same time.

The love between man and wife can be broken down into raw physical data, but to do that is to lose its reality. Therefore, Eddignton says, all these codes must stand for something more real, something beyond our senses. At the same time, this somehting is very intimate to us, for all of us can read the code, tunning random quantum vibrations into orderly reality ('Mythologising gives existence a glamour that we wouldn't want to be without'. Jung.) To believe the quantum, the body doesn't have to banish its molecules to another dimension; it has only to learn to re-form them into new chemical patterns. It's these patterns that jump in and out of existence.

He recognizes that what makes up the person is experience (...) The minutes of life silently accumulate, and like grains of sand deposited by a river, the minutes can eventually pile up into a hidden formation that cross above the surface as a disease. (...) My body is metabolizing everything I see, smell, hear and touch and turning it into me. The input that is turning into me is constant, and by my participation I shape it into final form.

Earlier we noted that if you could see the body as it really is, you would see it as constant change mixed with complete non-change. (...) Now, having looked at the quantum level, perphaps we can package both into one unit that captures our real double essence -the impulse of intelligence. An impulse of intelligence is the smallest unit that preserves itself intact (non-change) while undergoing transformation (change). (...) But neither of these can survive change. The molecules forming you brain on the day that you first thought the word 'rose' are not anymore, and yet the concept is. At the same time, you do not have to think the word 'rose' all the time to retain it; you can think literally millions of other thoughts without ever referring to this word. The next time you want it back, there it is, without confusion. It has retained its integrity through thick and thin because the impulse of intelligence contains mind, matter and the silence that glues them together.

The fascinating thing about intelligence is that it is like a one way arrow: yo can use intelligence to shape a molecule, but if you look at the molecule, you cannot take the intelligence back out of it.

Dr. Gerald Edelman hols that no one literally repeats memory (...) memory is a creative act. His theory is that every experience one has in life changes the brain's anatomy. The universe was created once, but we re-create ourselves with every thought. Everything in short, depends upon how well you can build in silence.

Every impulse of intelligence gives rise to a thought or a molecule, which stands a certain time in the relative world -the world of the senses- before the next impulse follows. In that sense, every thought is like a piece of the future when it is crfeated, a piece of present when it is experienced and a piece of past after it has gone. As long as each impulse is healthy the future is unknown - it will flow naturally from the present, moment by moment.(...) It's possible to spend a life time listening to the inventory of the mind without ever dipping into its patterns of intelligence (...) this pattern will form our ideas and belief from reality. The field of intelligence is extremely sensitive to change, however, both for good or ill.

The patterns in turn serve to indoctrinate the pattern makers and within a very short period of time the indoctrination becomes a law.

The point of diving into the region of the quantum body is to change the blueprint itself, rather than to wait for symptoms on the surface (...) The buffer that keeps us so securely above the line, away from our deeper selves, is always ade by us. It's therefore subject to revision at anytime. We constantly build patterns of intelligence and look through them to tell us what is real (...) the silent field of intelligence is out of reach by our choice.

Sometimes a new reality forces itself to be recognized, and then things can shift (...)

Normal reality is like a spell - since we must live by habits, routines and codes that we take for granted. The problem arises when you can make the spell but not break it.

'One feel free from one's own identification with human limitations. At such moments, one imagines that one stands on some spot of a small planet gazing in amazement at the cold and yet profoundly moving beauty of the eternal, the unfathomable. Life and death flow into one and there is neither evolution not destiny, only being'. Albert Einstein.

Unified Field Theory would unite all the basic forces in creation and thereby explain the universe as a whole.

What man perceives in a particular state of consciousness (waking, sleeping or dreaming) constitues his reality. Therefore, reality will be different in different states of consciousness.

It was detected by rishis a gap between each of these states, that acts like a pivot as one reality turn into another. Is there a fourth dimension? The answer was twofold. First, the fourth state exists everywhere but is hidden by the other three states as if by a screen. Second, the fourth state can be directly experienced only after the mind has transcended its normal activity, which requires meditation.

The progress of knowledge in the West has overwhelmingly depended on outward observation not inner.

It's is important because our own subjectivity shines through it; when our brains show us the world, they are really showing us ourselves. By analogy, when an image falls upon a mirror is the reflection; the reflection is the mirror. In the same way, the only realtiy we can know anything about is the one that is being mirrored in the brain - everything that exists is therefore inside our subjectivity (...) when you pay attention to an isolated object you select one channel on the band the rest obviously has o be excluded - but only for that level of consciousness.

(...) theoretical physics agrees that the lost dimensions and invisible energy fields have not actually gone anyehre; they have only sunk back to 'sleep' in the primordial field (...) It only needs to wake up.

Our own brain could be limited in just this way. Many things 'out there' don't exist for us, not because they are unreal, but because 'in here' we haven't shaped the brain to perceived them (...) It's entirely possible that we are literally bathed and surrounded by the transcendent and yet have not tuned it in.

It projects the world exactly as a movie projector does. Our bodies are part of the movie, and so is everything that happens to the body (...) but that we don't see ourselves doing it. If we could silently witness ourselves we would see this and more (...) then we have been wrong to put so much faith in objective realtiy and yet our objective frame of refernce doesn't seem wrong (...) are we being fooled by our own movie?

All this fields are highly abstract to you. You are convinced by it. (...) All our fears have been built up from just such a delusion. In fact, nothing real can be separated from what we tell ourselves is real.

The rishis said that life is built up by your participation in it. (...) Infinite choice is open at every second for me to alter the shape of the world, for it has no shape other tahn what I give it (...) but uncanniness is always present. It is nature's way of putting a veil our most secret fears; it hides inner pain from us until the moment when pain breaks an invisible dam and comes pouring out.

'I'm everything created and uncreated'. Aham Brahmasmi.

We are not onlookers peering into the unified field. Every person is an infinite being, unlimited by time and space. (...) your thoughts have an effect on everthing in nature. (...) But we are bounded in our awareness; being confined to the waking state keeps us from perceiving the

subtle changes we are producing everywhere.

'It should be firmly established in the mind of every individual, that he is part of the whole life of the universe and that his relationship to universal life is that of one cell to the whole body'. Maharishi.

If this is so, then nature is as alive as we are; the whole distinction between 'in here' and 'out there' is a false one. (...) It would seem peculiar that we portion out our intelligence into so many small, isolated fields of knowledge. Our social conditining forbids the cosmic perspective, not by7 condemning it but by providing so much distracting busy-work.

'In every atom, there are worlds within worlds'. Vasishtha.

Demolishing one's own boundaries does not make the relative world vanish; it adds another dimension of reality to it - reality becomes unbounded. When the walls are down, the world can expand. And that, according to the rishis,makes all the difference between a world that could be a heaven and one that becomes a hell.

The rishis simple extend our comfort zone all the way into normality of the infinite (...) Intelligence creates new circuitry at will, and this makes each person unique.

The twist the rishis gave was to infuse this activity with freedom, raising it to a level that transcends. the petty thoughts and desires of the isolated ego. Ordinarily, the ego has no choice but to spend life desperately erecting one boundary after another. (...) the ego finds the world a dangerous, hostile place, because everything that exist is separate from 'I'. This is the condition know as duality, and the only source of fear. As we look 'out there', we see every kind of potential threat, all the trauma and pain that life can inflict. The ego's logical defense is to wall itself in with the friendlier things - family, pleasures, happy memories, familiar places and activities. (...) Two polar opposites fuse into a whole - this principle puts the silent and active fields of life into proper perspective. (...) There is one hundred percent diversity and one hundred percent unity, both performing theor work at the same time. That is the nature of the work of creation - this is true reality-. To us, one seems real and the other unreal. The reality is that both are real at the same time. The highest goal of existence, then, is to achieve 'two hundred percent of life'.

Anyone who wants to take full benefit of the Vedic knowledge must come to grips with the fact that such normally inconceivable states as infinity, eternity and transcendence are real. The words do not belong to the vocabulary o the ordinary waking state, but the are not so distant from it, either. We all have the poser to make reality. Why make it inside boundaries when the boundless is so near?

There is no more beautiful experience than when the world expands beyond its accustomed limits. These are the moments when reality takes on splendor. the Vada calls such an experience, Ananda, or bliss, which is another quality inherent in the human mind but covered over by layers of dulled awarness.

'Superstring' theory: If you think the universe as a sutra (thread), then the whole universe is woven like gossamer from threads of intelligence, billions and billions of them. Like notes played on an unseen violin, the fundamental level of the whole world is made of sound. (...) 'The tones created by the vibrating string, such as C or B-flat, are not in themselves any more fundaental than any other notes. What is fundamental, however, si the fact that a single concept, vibrating strings, can explian the laws of harmony'

The rishis found the level of musci -it is bliss. Bliss is the vibration that intelligene sends into the world.

The hectic pace of work, and life in general, has accustomed us that a certain degree of internal conflict is normal and we tend to forget that peace is the norm.

I am realistic; I understand the typical Western approach. I also know that there are great possibilities. All the truths of my experience somehow add up to one truth, but when I think I've grasped it, it slips away. It leaves ,e feeling humble and rather silly for trying ti take apart of the wholeness. But I am very peaceful and comfortable, having been assured again and again that the wholeness is perfection.

Intellectual Property Letter by Thomas Jefferson to Isaac McPherson (August13th,1813)

It has been pretended by some, (and in England especially), that investors have a natural and exclusive right to their inventions, and not merely for their own lives, but inheritable to their heirs. (...) It is agreed by those who have seriously considered the subject, that no individual has, of natural right, a separate property in an acre of land, for instance.

By a universal law, indeed, whatever, whether fixed or movable, belongs to all men equally and in common, is the property for the moment of him who occupies it, but when he relinquishes the occupation, the property goes with it (...) It would be currious then, if an idea, the fugitive fermentation of an individual brain, could, of natural right, be claimed in exclusive and stable property.

(...)an idea, which an individual may exclusively possess as long as he keeps it to himself; but the moment it is divulged, it forces itself into the possession of every one, and the receiver cannot dispossess himself of it. Its peculiar character, too, is that no one possesses the less, because every other possesses the whole of it. He who receives an idea from me, receives instruction himself without lessening mine; as he who lights his taper at mine, receives light without darkening me.

That ideas should freely spread from one to another over the globe, for the mortal and mutual instruction of man, and improvement of his condition (...) like the air in which we breathe, move, and have our physical being , incapable of confinement or exclusive appropiation. Inventions then cannot, in nature, be a subject of property.

Society may give an exclusive right to the profits arising from them, as an encouragement to men to pursue ideas which may produce utility, but this may or may not be done, according to the will and convenience of the society, without claim or complaint from anybody.

Reality - I

We can never know the thing in itself (...) the mind can never know what is outside of itself. This is to say that an idea as a cognition can never go outside of itself. This can be further expressed as we can never reach to and mentally apprehend anything outside of anything of what is actually a present state of our consciousness.

I am prepared to tell the truth, if you'd like that, though in my own way, not competing with your speeches, which would make me look ridiculous.

But it is the Love whose nature is expressed in good actions, marked by self-control and justice, at the human and divine level that has the greatest power and is the source of all our happiness. It enable us to associate, and be friends, with each other and with the gods, our superiors. ('The Symposium' by Plato)

Who looks outside, dreams. Who looks inside, awakes. (Jung)

Imaginary Domain

Inevitably, we code ourselves, and are coded, along the lines of race and class (...) it is an orientation that mistakes itself as the state of human being because it has historically been identified as such.

The imaginary domain is the space of the 'as if' in which we imagine who we might be if we made ourselves our own end and claimed ourselves as our own person.

but coming from a family where I had been routinely tortured and emotionally persecuted, it was hard for me to even imagine a space where I wasn't involved with people who seduce and betray - who make you feel loved one minute, and then pull the rug out from under you the next - so you're always spinning, uncertain how to respond. The point is: performance art, in the ritual of inventing a character who could not only speak through me but also for me, was an important location of recovery for me (Monique Wittig's Les Guerilleres)

(...) Women, on the other hand, have for too long been judged capable only of passive imagination and the ability to mimic the persona deemed proper for women.

(...) we have been compelled to be 'happy' in ways that we have not wanted to be.

Inevitably, persons are involved in integrating, struggling with or against, reimagining or accepting their 'nature' as they draw themselves together to represent who they are.

I am arguing that if we are not equivalently evaluated as free persons as an initial matter, we will be unable to fairly correct that definitional inequality; our life chances and prospects will be limited by the very definition of our inequality.