This is the law of prosperity: When apparent adversity comes, be not cast down by it, but make the best of it, and always look forward for better things, for conditions more prosperous. To hold yourself in this attitude of mind is to set into operation subtle, silent, and irresistible forces that sooner or later will actualize in material form that which is today merely an idea. But ideas have occult power, and ideas, when rightly planted and rightly tended, are the seeds that actualize material conditions.
Ralph Waldo Trine
When adults come together to form an intimate relationship, each person releases into it unresolved issues from their trans-generational pool of unconscious fantasies. Partners are often chosen to actualize certain potentialities for each other, and the unborn baby becomes party to their drama.
So many had burned opportunities in the name of postponement, believing that another opportunity will arise. They fail to seize the spur of the moment, without thinking that maybe, that could be their last chance to actualize their long nurtured dreams. Achieving your heart desires in this century requires your alertness, diligence, and overcoming the hindrances that procrastination brings.
Michael Bassey Johnson
Life is indeed difficult, partly because of the real difficulties we must overcome in order to survive, and partly because of our own innate desire to always do better, to overcome new challenges, to self-actualize. Happiness is experienced largely in striving towards a goal, not in having attained things, because our nature is always to want to go on to the next endeavor.
The mainspring of creativity appears to be the same tendency which we discover so deeply as the curative force in psychotherapy, man's tendency to actualize himself, to become his potentialities. By this I mean the organic and human life, the urge to expand, extend, develop, mature - the tendency to express and activate all the capacities of the organism, or the self.
We must relinquish our passive observation of the world outside; we can open the door to the world we want. In understanding ourselves, we come to understand the world. In allowing ourselves to heal, we become the healers of the world. In praying for peace, we become bringers of peace. Thus we actualize the power within us to remedy the psychic wounds of humanity.
Science without religion is dangerous because it necessarily entails a mechanization of humanity and consequent loss of individual autonomy and spirituality. On the other hand, religion without science is powerless because it lacks an effective means through which to actualize the ultimate reality. Science and religion must work together harmoniously.
A kernel of truth lurks at the heart of religion, because spiritual experience, ethical behavior, and strong communities are essential for human happiness. And yet our religious traditions are intellectually defunct and politically ruinous. While spiritual experience is clearly a natural propensity of the human mind, we need not believe anything on insufficient evidence to actualize it.
The Western Idea of practice is to acquire a skill. It is very much related to your work ethic, which enjoins us to endure struggle or boredom now in return for future rewards. The Eastern idea of practice, on the other hand, is to create the person, or rather to actualize or reveal the complete person who is already there.... Not only is practice necessary to art, it is art.
No one can become fully aware of the very essence of another human being until he loves him. By his love he is enabled to see the essential traits and features in the beloved person; and even more, he sees that which is potential in him, which is not yet actualized. Furthermore, by his love, the loving person enables the beloved person to actualize these potentialities. By making him aware of what he can be and what he should become, he makes these potentialities come true.
Viktor E. Frankl
We want our children to become who they are- and a developed person is, above all, free. But freedom as we define it doesn't mean doing what you want. Freedom means the ability to make choices that are good for you. It is the power to choose to become what you are capable of becoming, to develop your unique potential by making choices that turn possibility into reality. It is the ability to make choices that actualize you. As often as not, maybe more often than not, this kind of freedom means doing what you do not want, doing what is uncomfortable or tiring or boring or annoying
We want our children to become who they are- and a developed person is, above all, free. But freedom as we define it doesn't mean doing what you want. Freedom means the ability to make choices that are good for you. It is the power to choose to become what you are capable of becoming, to develop your unique potential by making choices that turn possibility into reality. It is the ability to make choices that actualize you. As often as not, maybe more often than not, this kind of freedom means doing what you do not want, doing what is uncomfortable or tiring or boring or annoying.
Gregory J. Millman
Life is sacred. Life is art. Life is sacred art. The art of sacred living means being a holy actor, acting from the soul rather than the ego. The soul is out of space and time and hence always available, an ever-present potential of our being. It is up to each of us to celebrate and to actualize our being and to turn each meal, conversation, outfit, letter, and so on, into art. Every mundane activity is an opportunity for full authentic self-expression. The soul is our artistic self, our capacity for transforming every dimension of our lives into art and theater.
By declaring that man is responsible and must actualize the potential meaning of his life, I wish to stress that the true meaning of life is to be discovered in the world rather than within man or his own psyche, as though it were a closed system. I have termed this constitutive characteristic "the self-transcendence of human existence." It denotes the fact that being human always points, and is directed, to something or someone, other than oneself-be it a meaning to fulfill or another human being to encounter. The more one forgets himself-by giving himself to a cause to serve or another person to love-the more human he is and the more he actualizes himself. What is called self-actualization is not an attainable aim at all, for the simple reason that the more one would strive for it, the more he would miss it. In other words, self-actualization is possible only as a side-effect of self-transcendence.
Viktor E. Frankl
Before whom am I guilty? Myself and my gods. But before God? I would be guilty before God IF God had not disclosed himself as forgiving, taking my place, rendering a verdict of pardon upon me. But upon that IF hinges the force of justification by grace through faith alone. For precisely amid our failure to actualize values we mistakenly imagine as ultimate, God himself continues to perceive us AS IF we were clothed in Christ's own righteousness. The Reformation formula, simul peccator et justus, meant: I am a sinner, deserving condemnation for my idolatry; but from God's point of view I am AT THE SAME TIME pardoned, regarded as if the charge against me were canceled out! the final verdict is thus not the one I give myself or the one that may be given in the courts of law or gossip or peer pressure. Rather, it is what God himself has decided about my situation, how he has regarded and perceived me. Through God's own incomparable initiative, our sin is not remembered against us, even though we may oddly persist in remembering it against ourselves.
Thomas C. Oden
Ego is not an enemy to be broken or demolished, as is often portrayed in spiritual literature. We don't want to get rid of the ego, we want to soften it, make it porous and receptive, so information, thoughts, and compassion flow in and out. A healthy ego allows us to have the strength of our convictions yet be open to others. Psychological literature often refers to ego strength - a sureness about ourselves that rests calmly inside, the will to actualize our dreams, or stand fast to our beliefs without worrying about the consequences. By contrast, the rigid or inflated ego is concrete and dualistic - right-wrong, good-bad, friend-foe... It believes the stories we've made up are reality and doesn't realize that they are only the cover over our essence... To deflect fear, the inflated ego dons a mask and becomes artificial in relationships... This leaves us a stranger to ourself and the person we are meeting. In fact, there has been no authentic connection; it's only our personas that have met.
Redefining moments offer us the opportunity to perpetually re-invent ourselves, and as long as we occupy a human body, these opportunities will continue to present themselves. You were born to be you, to unfold the truth of who you are. The same is true for everyone else. Every moment has the potential to be a redefining moment when we utilize the opportunity to look more deeply into the mystery of the true Self and learn how to actualize Its qualities in our daily lives. The goal is to increase our awareness that, irrespective of where we are or what we are doing, there stands before us a door in every present moment that, when consciously opened, invites us to step into a deeper knowing of who we truly are. In other words, every encounter (chance or otherwise), event, or circumstance, be it good or bad, right or wrong, happy or sad, is a portal to a redefining moment and who we will choose to be in that situation. The question to consider is, will we be consciously present enough in the moment to recognize the opening when it occurs and step through the door, or will our mind be too full of distractions?
Dennis Merritt Jones
The Internet was always destined to be... The framework for its invention has always existed so to one day provide a vehicle for Critical Mass Consciousness. Through its speed and convenience, the Internet has the power for global and indeed universal transformation. Critical Mass Consciousness can work with the Law of Attraction to actualize an abundant global paradigm for all. Naturally, there is also an opportunity for misuse. How this medium is used on a personal and mass level will determine this culture's past and future karma... You're at page ten but I understand the entire evolution. In reality, it's already over. It's a dream. Remember? You're living a dream. It's very complicated to hold the dream and live the dream. You are learning the art of juggling the dream and the world of dreams.'-Kuan Yin (from "Critical Mass Consciousness: Kuan Yin Speaks on Humanity's Evolutionary Potential
Because it is possible to create - creating one's self, willing to be one's self, as well as creating in all the innumerable daily activities (and these are two phases of the same process) - one has anxiety. One would have no anxiety if there were no possibility whatever. Now creating, actualizing one's possibilities, always involves negative as well as positive aspects. It always involves destroying the status quo, destroying old patterns within oneself, progressively destroying what one has clung to from childhood on, and creating new and original forms and ways of living. If one does not do this, one is refusing to grow, refusing to avail himself of his possibilities; one is shirking his responsibility to himself. Hence refusal to actualize one's possibilities brings guilt toward one's self. But creating also means destroying the status quo of one's environment, breaking the old forms; it means producing something new and original in human relations as well as in cultural forms (e.g., the creativity of the artist). Thus every experience of creativity has its potentiality of aggression or denial toward other persons in one's environment or established patterns within one's self. To put the matter figuratively, in every experience of creativity something in the past is killed that something new in the present may be born. Hence, for Kierkegaard, guilt feeling is always a concomitant of anxiety: both are aspects of experiencing and actualizing possibility. The more creative the person, he held, the more anxiety and guilt are potentially present.
For Aristotle the literary plot was analogous to the plot of the world in that both were eductions from the potency of matter. Sartre denies this for the world, and specifically denies, in the passage just referred to, that without potentiality there is no change. He reverts to the Megaric view of the matter, which Aristotle took such trouble to correct. But this is not our affair. The fact is that even if you believe in a Megaric world there is no such thing as a Megaric novel; not even Paterson. Change without potentiality in a novel is impossible, quite simply; though it is the hopeless aim of the cut-out writers, and the card-shuffle writers. A novel which really implemented this policy would properly be a chaos. No novel can avoid being in some sense what Aristotle calls 'a completed action.' This being so, all novels imitate a world of potentiality, even if this implies a philosophy disclaimed by their authors. They have a fixation on the eidetic imagery of beginning, middle, and end, potency and cause. Novels, then, have beginnings, ends, and potentiality, even if the world has not. In the same way it can be said that whereas there may be, in the world, no such thing as character, since a man is what he does and chooses freely what he does-and in so far as he claims that his acts are determined by psychological or other predisposition he is a fraud, le¢che, or salaud-in the novel there can be no just representation of this, for if the man were entirely free he might simply walk out of the story, and if he had no character we should not recognize him. This is true in spite of the claims of the doctrinaire nouveau roman school to have abolished character. And Sartre himself has a powerful commitment to it, though he could not accept the Aristotelian position that it is through character that plot is actualized. In short, novels have characters, even if the world has not. What about time? It is, effectively, a human creation, according to Sartre, and he likes novels because they concern themselves only with human time, a faring forward irreversibly into a virgin future from ecstasy to ecstasy, in his word, from kairos to kairos in mine. The future is a fluid medium in which I try to actualize my potency, though the end is unattainable; the present is simply the pour-soi., 'human consciousness in its flight out of the past into the future.' The past is bundled into the en-soi, and has no relevance. 'What I was is not the foundation of what I am, any more than what I am is the foundation of what I shall be.' Now this is not novel-time. The faring forward is all right, and fits the old desire to know what happens next; but the denial of all causal relation between disparate kairoi, which is after all basic to Sartre's treatment of time, makes form impossible, and it would never occur to us that a book written to such a recipe, a set of discontinuous epiphanies, should be called a novel. Perhaps we could not even read it thus: the making of a novel is partly the achievement of readers as well as writers, and readers would constantly attempt to supply the very connections that the writer's programme suppresses. In all these ways, then, the novel falsifies the philosophy.