Friday, March 2, 2012

a compilation...various sources

Why are we afraid to face our flaws?
Because we assume that having flaws makes us bad people, when in fact it simply makes us human... because we live in a society of distributive rather than reciprocal power-- of competition rather than cooperation--and instead of nurturing each other to overcome & work with our flaws, we use others' flaws to put them down so we can get ahead... because psychology is in its infancy, and thus we don't know enough about why we are the way we are, which terrifies us... because we're terrified that the conclusion of self-examination will be that we are inferior people, when in fact the conclusion is that we all have the same needs & fears, just in different manifestations... Because we are all secretly afraid that we are freakish--that we are unsatisfactory anomolies--but if we all had the courage to admit it, we'd realise that feelings of isolation & self-reproach are natural, universal, biologically functional & necessary, and we would be united & validated & comforted... because there is not enough value placed on emotional intelligence, & so few people posess it or are taught how to develop it... Sectarianism is a disease of institutional religion, and dogmatism is an enslavement of the spiritual nature. It is far better to have religion without a church than a church without religion. The religious turmoil of the last century does not, in and of itself, betoken spiritual decadence. Confusion goes before growth as well as before destruction. There is real purpose in the socialisation of religion. It is the purpose of group religious activities to dramatise the loyalties of religion; to magnify the lures of truth, beauty and goodness; to foster the attraction of supreme values; to enhance the service of unselfish fellowship; to glorify the potentials of family life; to promote religious education; to provide wise counsel and spiritual guidance; and to encourage group worship. And all live religions encourage human friendship, conserve morality, promote neighbourhood welfare, and fecilitate the spread of essential gospel of their respective messages of eternal salvation. But as religion becomes institutionalised, itś power for good is curtailed, whilst the possibilities for evil are greatly multiplied. The dangers of formalised religion are: fixation of beliefs crystallisation of sentiments accumulation of vested interests with the increase of secularisation tendency to fossilise the truth diversion of religion from the service of god to the service of the church inclination of leaders to become administrators instead of ministers tendency to form sects and competetive divisions establishment of opressive ecclesiastical authority creation of äristocratic ¨chosen people¨ attitude fostering of false and exagerrated ideas of sacredness the routinising of religion and petrification of worship tendency to venerate the the past whilst ignoring present demands failure to make up-to-date interpretations of religion entaglements with functions of secular institutions it creates the evil discrimination of religious castes it becomes an intolerant judge of orthodoxy it fails to hold the interest of adventurous youth and gradually loses the saving message of the gospel of eternal salvation Formal religion restrains men in their personal spiritual activities instead of releasing them for heightened service as kingdom or civilisation builders. Though churches and all other religious groups should stand aloof from all secular activities, at the same time religion must do nothing to hinder or retard the social coordination of human institutions. Life must continue to grow in meaningfulness; man must go on with reformation of philosophy and clarification of religious thought. Political science must effect the reconstruction of economics and industrious nature by the techniques it learns from the social sciences (in this case technology based social networking) and by the insights and motives supplied by religious living. In all social reconstruction religion provides a stabilising loyalty to a transcendent object, a steadying goal beyond and above the immediate and temporal objective. In the midst of the confusions of a rapidly changing environment mortal mankind needs the sustenance of a far flung cosmic perspective. Religion inspires the homosapien to live courageously and joyfully on the face of this earth, it joins patience with zeal, insight to passion, sympathy with power, and ideals with energy. Mankind can never wisely decide temporal issues or transcend the selfishness of personal interests unless he meditates in the presence of the sovereignty of god and reckons with the realities of divine meanings and spiritual values. Economic interdependence and social fraternity will ultimately conduce to brotherhood. Man is naturally a dreamer, but science is sobering him so that religion can presently activate him with far less danger of precipitating fanatical reactions. Economic necessities tie mankind up with reality, and personal religious experience brings this very same mankind face to face with eternal realities of an ever-expanding and progressing cosmic citizenship... Glamours of the Seven Rays RAY I The glamour of physical strength. The glamour of personal magnetism. The glamour of self-centredness and personal potency. The glamour of "the one at the centre." The glamour of selfish personal ambition. The glamour of rulership, of dictatorship and of wide control. The glamour of the Messiah complex in the field of politics. The glamour of selfish destiny, of the divine right of kings personally exacted. The glamour of destruction. The glamour of isolation, of aloneness, of aloofness. The glamour of the superimposed willupon others and upon groups. RAY II The glamour of the love of being loved. The glamour of popularity. The glamour of personal wisdom. The glamour of selfish responsibility. The glamour of too complete an understanding, which negates right action. The glamour of self-pity, a basic glamour of this ray. The glamour of the Messiah complex, in the world of religion and world need. The glamour of fear, based on undue sensitivity. The glamour of self-sacrifice. The glamour of selfish unselfishness. The glamour of self-satisfaction. The glamour of selfish service. RAY III The glamour of being busy. The glamour of cooperation with the Plan in an individual & not a group way. The glamour of active scheming. The glamour of creative work—without true motive. The glamour of good intentions, which are basically selfish. The glamour of "the spider at the centre." The glamour of "God in the machine." The glamour of devious and continuous manipulation. The glamour of self-importance, from the standpoint of knowing, of efficiency. RAY IV The glamour of harmony, aiming at personal comfort and satisfaction. The glamour of war. The glamour of conflict, with the objective of imposing righteousness & peace. The glamour of vague artistic perception. The glamour of psychic perception instead of intuition. The glamour of musical perception. The glamour of the pairs of opposites, in the higher sense. RAY V The glamour of materiality, or over-emphasis of form. The glamour of the intellect. The glamour of knowledge and of definition. The glamour of assurance, based on a narrow point of view. The glamour of the form which hides reality. The glamour of organisation. The glamour of the outer, which hides the inner. RAY VI The glamour of devotion. The glamour of adherence to forms and persons. The glamour of idealism. The glamour of loyalties, of creeds. The glamour of emotional response. The glamour of sentimentality. The glamour of interference. The glamour of the lower pairs of opposites. The glamour of World Saviours and Teachers. The glamour of the narrow vision. The glamour of fanaticism. RAY VII The glamour of magical work. The glamour of the relation of the opposites. The glamour of the subterranean powers. The glamour of that which brings together. The glamour of the physical body. The glamour of the mysterious and the secret. The glamour of sex magic. The glamour of the emerging manifested forces.

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