A Quote by Ralph Waldo Emerson
Our health is our sound relation to external objects; our sympathy with external being.
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As you are aware, no perceptions obtained by the senses are merely sensations impressed on our nervous systems. A peculiar intellectual activity is required to pass from a nervous sensation to the conception of an external object, which the sensation has aroused. The sensations of our nerves of sense are mere symbols indicating certain external objects, and it is usually only after considerable practice that we acquire the power of drawing correct conclusions from our sensations respecting the corresponding objects.
These two, I say, viz. external material things, as the objects of SENSATION, and the operations of our own minds within, as the objects of REFLECTION, are to me the only originals from whence all our ideas take their beginnings.
The essential attribute of a new sense is, not the perception of external objects or influences which ordinarily do not act upon the senses, but that external causes should excite in it a new and peculiar kind of sensation different from all the sensations of our five senses.
Our initial sensory data are always "first derivatives," statements about differences which exist among external objects or statements about changes which occur either in them or in our relationship to them. Objects and circumstances which remain absolutely constant relative to the observer, unchanged either by his own movement or by external events, are in general difficult and perhaps always impossible to perceive. What we perceive easily is difference and change and difference is a relationship.
Although you can find certain differences among the Buddhist philosophical schools about how the universe came into being, the basic common question addressed is how the two fundamental principles-external matter and internal mind or consciousness-although distinct, affect one another. External causes and conditions are responsible for certain of our experiences of happiness and suffering. Yet we find that it is principally our own feelings, our thoughts and our emotions, that really determine whether we are going to suffer or be happy.
We know that we are happy when our mind is peaceful, and unhappy when it is not. It is therefore clear that our happiness depends upon our having a peaceful mind and not on good external conditions. Even if our external conditions are poor, if we maintain a peaceful mind all the time we shall always be happy.
All things are in a state of vibration. Vibrations from objects in our surroundings are constantly impinging upon us and carry to our senses a cognition of the external world. The vibrations in the ether act upon our eyes so that we see, and vibrations in the air transmit sounds to the ear.
Our time has been distinguished, more than by anything else, by a mastery, a control, of the external world, and by an almost total forgetfulness of the internal world. If one estimates human evolution from the point of view of knowledge of the external world, then we are in many respects progressing. If our estimate is from the point of view of the internal world, and of oneness of internal and external, then the judgment must be very different.
Our state of mind plays a major role in our day-to-day experiences as well as our physical and mental well-being. If a person has a calm and stable mind, this influences his or her attitude and behavior in relation to others. In other words, if someone remains in a peaceful and tranquil state of mind, external surroundings can cause them only a limited disturbance.
The Sun-Paul must consider only one thing: what is the relation of this or that external reaction of the animal to the phenomena of the external world?
There are two main strategies we can try to improve the quality of life. The first is to try making external conditions match our goals. The second is to change how we experience external conditions to make them fit our goals better.
Woven into our lives is the very fire from the stars and the genes from the sea creatures, and everyone, utterly everyone, is kin in the radiant tapestry of being. This relationship is not external or extrinsic to our identity but wells up as the defining truth from our deepest being.
The whole machinery of our intelligence, our general ideas and laws, fixed and external objects, principles, persons, and gods, are so many symbolic, algebraic expressions. They stand for experience; experience which we are incapable of retaining and surveying in its multitudinous immediacy. We should flounder hopelessly, like the animals, did we not keep ourselves afloat and direct our course by these intellectual devices. Theory helps us to bear our ignorance of fact.
Why are our bodies soft, and weak, and smooth But that our soft conditions and our hearts Should well agree with our external parts?
In truth, to know oneself seems to be the hardest of all things. Not only our eye, which observes external objects, does not use the sense of sight upon itself, but even our mind, which contemplates intently another's sin, is slow in the recognition of its own defects.
Our survival as a human community may depend as much upon our nurture of love in infancy and childhood as upon the protection of our society from external threats.
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