I don't mean to imply that we are in imminent danger of being wiped off the face of the earth - at least, not on account of global warming. But climate change does confront us with profound new realities. We face these new realities as a nation, as members of the world community, as consumers, as producers, and as investors. And unless we do a better job of adjusting to these new realities, we will pay a heavy price. We may not suffer the fate of the dinosaurs. But there will be a toll on our environment and on our economy, and the toll will rise higher with each new generation.
Sometime in the future, science will be able to create realities that we can't even begin to imagine. As we evolve, we'll be able to construct other information systems that correspond to other realities, universes based on logic completely different from ours and not based on space and time.
To face the realities of our lives is not a reason for despair-despair is a tool of your enemies. Facing the realities of our lives gives us motivation for action. For you are not powerless... You know why the hard questions must be asked. It is not altruism, it is self-preservation-survival.
Acknowledging the physical realities of our planet does not mean a dismal future of endless sacrifice. In fact, acknowledging these realities is the first step in dealing with them. We can meet the resource problems of the world - water, food, minerals, farmlands, forests, overpopulation, pollution - if we tackle them with courage and foresight.
We live in a society in which spurious realities are manufactured by the media, by governments, by big corporations, by religious groups, political groups. I ask, in my writing, 'What is real?' Because unceasingly we are bombarded with pseudo realities manufactured by very sophisticated people using very sophisticated electronic mechanisms.
Philip K. Dick
Because the artist deals in future realities, he always seeks improvements or changes in the existing reality. This makes the artist, inevitably and invariably, a rebel against the status quo. The artist, day by day, by postulating the new realities of the future, accomplishes peaceful revolution.
L. Ron Hubbard
Maybe each human being lives in a unique world, a private world different from those inhabited and experienced by all other humans. . . If reality differs from person to person, can we speak of reality singular, or shouldn't we really be talking about plural realities? And if there are plural realities, are some more true (more real) than others?
Philip K. Dick
Where some may see flat, static narratives, I see a spectrum of tonal gradations and realities. What I am creating is literally black portraiture with ballpoint pen ink. I'm looking for that in-between state in an individual where the overarching definition is lost. Skin as geography is the terrain I expand by emphasizing the specificity of blackness, where an individual's subjectivity, various realities and experiences can be drawn onto the diverse topography of the epidermis. From there, the possibilities of portraying a fully-fledged person are endless.
Whatever plane our consciousness may be acting in, both we and the things belonging to that plane are, for the time being, our only realities. As we rise in the scale of development we perceive that during the stages through which we have passed we mistook shadows for realities, and the upward progress of the Ego is a series of progressive awakenings, each advance bringing with it the idea that now, at last, we have reached "reality"; but only when we shall have reached the absolute Consciousness, and blended our own with it, shall we be free from the delusions produced by Maya [illusion].
H. P. Blavatsky
[Pertaining to The Law of Free Will and Karma]: Disputing traditional cause and effect karmic doctrine, Kuan Yin maintains that it is the accumulated beliefs from parallel realities creating 'made-up stories' about oneself and, thus, reality. Because of this quantum factor, we have absolute Free Will to attract optimum realities from infinite, simultaneous Evolutionary Potentials. Thus, according to Kuan Yin, where and how skillfully one focuses their intention and attention can determine an outcome.
We often behave as though Jesus is only interested in saving and loving a romanticized version of ourselves, or an idealized version of our mess of a world, and so we offer to him a version of our best selves. With our Sunday school shoes on, we sing songs about kings and drummers at his birth, perhaps so we can escape the Herod in ourselves and in the world around us. But we've lost the plot if we use religion as the place where we escape from difficult realities instead of as the place where those difficult realities are given meaning.
We know only what we do, what we make, what we construct; and all that we make, all that we construct, are realities. I call them images , not in Plato's sense (namely that they are only reflections of reality), but I hold that these images are the reality itself and that there is no reality beyond this reality except when in our creative process we change the images: then we have created new realities.
People do go back, but they don't survive, because two realities are claiming them at the same time. Such things are too much. You can salt your heart, or kill your heart, or you can choose between the two realities. There is much pain here. Some people think you can have your cake and eat it. The cake goes mouldy and they choke on what's left. Going back after a long time will make you mad, because the people you left behind do not like to think of you changed, will treat you as they always did, accuse you of being indifferent, when you are only different.
Because today we live in a society in which spurious realities are manufactured by the media, by governments, by big corporations, by religious groups, political groups... So I ask, in my writing, What is real? Because unceasingly we are bombarded with pseudo-realities manufactured by very sophisticated people using very sophisticated electronic mechanisms. I do not distrust their motives; I distrust their power. They have a lot of it. And it is an astonishing power: that of creating whole universes, universes of the mind. I ought to know. I do the same thing.
Philip K. Dick
There are symbolic dreams- dreams that symbolize some reality. Then there are symbolic realities - realities that symbolize a dream. Symbols are what you might call the honorary town councillors of the worm universe. In the worm universe, there is nothing unusual about a dairy cow seeking a pair of pliers. A cow is bound to get her pliers sometime. It has nothing to do with me.
There are symbolic dreams-- dreams that symbolize some reality. Then there are symbolic realities -- realities that symbolize a dream. Symbols are what you might call the honorary town councillors of the worm universe. In the worm universe, there is nothing unusual about a dairy cow seeking a pair of pliers. A cow is bound to get her pliers sometime. It has nothing to do with me.
The world of reality exists. The world of fantasy exists. The great boundary between the world of reality and the world of fantasy is the boundary of pleasure and fallacy. So many people enter into the world of realities through the the gate of betrayal and pain of the world of fantasies. If you live in the world of fantasies, ponder!If you live in the world of realities, learn and use your lessons.
Ernest Agyemang Yeboah
Maybe each human being lives in a unique world, a private world different from those inhabited and experienced by all other humans... If reality differs from person to person, can we speak of reality singular, or shouldn't we really be talking about plural realities? And if there are plural realities, are some more true (more real) than others? What about the world of a schizophrenic? Maybe it's as real as our world. Maybe we cannot say that we are in touch with reality and he is not, but should instead say, His reality is so different from ours that he can't explain his to us, and we can't explain ours to him. The problem, then, is that if subjective worlds are experienced too differently, there occurs a breakdown in communication... and there is the real illness.
Philip K. Dick
In the context of the autism world (and my outlook in general) this is were I stand equality is for everyone, everybody in the world - I look at both sides of the the coin and take into account peoples realities (that makes me neutral/moderate/in the middle). That means that you look in a more three dimensional perspective of peoples diverse realities you cannot speak for all but one can learn from EACH OTHER through listening and experiencing. I also try my best to live with the good cards I was given not over-investing in my autism being the defining factor of my being (but having a healthy acknowledgement of it) that it's there but also thinking about other qualities I have such as being a writer, poet and artist. I do have disability, I do have autism and I have a "mild" learning disability that is true but I a human being first and foremost. And for someone to be seen as person equal to everyone else is a basic human right.
When the organization called soul is free, moving and operative, initial as well as terminal, it is spirit. Qualities are both static, substantial, and transitive. Spirit quickens; it is not only alive, but spirit gives life. Animals are spirited, but man is a living spirit. He lives in his works and his works do follow him. Soul is form, spirit informs. It is the moving function of that of which soul is the substance. Perhaps the words soul and spirit are so heavily laden with traditional mythology and sophisticated doctrine that they must be surrendered; it may be impossible to recover for them in science and philosophy the realities designated in idiomatic speech. But the realities are there, by whatever names they be called.
The instinctive attraction of the daughters of high society to noble ideals was probably reinforced by an idea that, in dedicating themselves to the Church, they could escape the sometimes grim realities of marriage. It was not only the problem of volatile husbands raised in a society that prized aggressive masculinity and constant pregnancy; there was also the painful fact that only a few of the numerous babies would survive to adulthood. Against these harsh realities, the new monastic communities offered an appealing alternative, a rigid but somehow delicious atmosphere similar to that of a girls' boarding school. To a virgin, this must have seemed attractive, and to a teenage Roman widow weighing the dangers of a second marriage, it must have seemed positively utopian. And, of course, there was the chance to do good work. We should not underestimate the delight that these women found in being able to pool their resources in trying to better the lot of the city's poor.