A Quote by Ambrose Bierce
MIND, n. A mysterious form of matter secreted by the brain. Its chief activity consists in the endeavour to ascertain its own nature, the futility of the attempt being due to the fact that it has nothing but itself to know itself with.
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Brain: an apparatus with which we think that we think. Mind, n. A mysterious form of matter secreted by the brain.
The student should bear in mind that the very essence of consciousness is constantly to identify itself with the Not-Self, and as constantly to re-assert itself by rejecting the Not-Self. Consciousness, in fact, consists of this alternating assertion and negation - "I am this" - "I am not this." Hence consciousness is, and causes in matter, the attracting and repelling that we call a vibration.
For us, mind has nature for its premise, being nature's truth and for that reason its absolute prius. In this truth nature has vanished, and mind has resulted as the idea arrived at being-for-itself, the object of which, as well as the subject, is the concept. This identity is absolute negativity, for whereas in nature the concept has its perfect external objectivity, this its alienation has been superseded, and in this alienation the concept has become identical with itself. But it is this identity therefore, only in being a return out of nature.
How to get rid of the mind? Is it the mind that wants to kill itself? The mind cannot kill itself. So your business is to find the real nature of the mind. Then you will know that there is no mind. When the Self is sought, the mind is nowhere. Abiding in the Self, one need not worry about the mind.
Zen purposes to discipline the mind itself, to make it its own master, through an insight into its proper nature. This getting into the real nature of one's own mind or soul is the fundamental object of Zen Buddhism. Zen, therefore, is more than meditation and Dhyana in its ordinary sense. The discipline of Zen consists in opening the mental eye in order to look into the very reason of existence.
Where 'Paranormal Activity' really comes into its own is its rhetoric of legitimacy - how it uses itself to authenticate itself, and thus furthers the pretence of being real.
The animal is one with its life activity. It does not distinguish the activity from itself. It is its activity. But man makes hislife activity itself an object of his will and consciousness. He has a conscious life activity. It is not a determination with which he is completely identified.
The For-itself, in fact, is nothing but the pure nihilation of the In-itself; it is like a hole of being at the heart of Being.
Everything that from eternity has happened in heaven and earth, the life of God and all the deeds of time simply are the struggles for Spirit to know Itself, to find Itself, be for Itself, and finally unite itself to Itself; it is alienated and divided, but only so as to be able thus to find itself and return to Itself...As existing in an individual form, this liberation is called 'I'; as developed to its totality, it is free Spirit; as feeling, it is Love; and as enjoyment, it is Blessedness.
The True is the whole. But the whole is nothing other than the essence consummating itself through its development. Of the Absolute it must be said that it is essentially a result, that only in the end is it what it truly is; and that precisely in this consists its nature, viz. to be actual, subject, the spontaneous becoming of itself.
When you do something, if you fix your mind on the activity with some confidence, the quality of your state of mind is the activity itself. When you are concentrated on the quality of your being, you are prepared for the activity.
The mind in itself wants nothing, unless it creates a want for itself; therefore it is both free from perturbation and unimpeded, if it does not perturb and impede itself.
Desire itself is movement
Not in itself desirable;
Love is itself unmoving,
Only the cause and end of movement,
Timeless, and undesiring
Except in the aspect of time
Caught in the form of limitation
Between un-being and being.
Disease is nothing else but an attempt on the part of the body to rid itself of morbific matter.
Love is alone sufficient by itself, it pleases by itself and for it's own sake. It is itself a merit, and itself it's own recompense. It seeks neither cause, nor consequences beyond itself. It is its own fruit, its own object and usefulness. I love because I love you, I love that I may love.
The experience of life consists of the experience which the spirit has of itself in matter and as matter, in mind and as mind, in emotion, as emotion, etc.
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