Que savons-nous vraiment de notre monde ? Peut-on véritablement croire ce que les dirigeants de la planète choisissent de nous révéler ? Qui sont réellement ces gens ?Le Bien et le Mal continuent de s'affronter, bien souvent à notre insu. Il est évidemment plus facile de constater les effets dévastateurs du Mal, car la Lumière œuvre de façon discrète. Cette dernière marque des points sans que jamais personne ne l'applaudisse. Ses anges gardiens ne connaissent pas la gloire et, pourtant, ils donneraient leur vie pour sauver la nôtre.

And those characters [in a fairy tale] dwell in a moral world, whose laws are as clear as the law of gravity. That too is a great advantage of the folk tale. It is not a failure of imagination to see the sky blue. It is a failure rather to be weary of its being blue- and not to notice how blue it is. And appreciation of the subtler colors of the sky will come later. In the folk tale, good is good and evil is evil, and the former will triumph and later will fail. This is not the result of the imaginative quest. It is rather its principle and foundation. It is what will enable the child later on to understand Macbeth, or Don Quixote, or David Copperfield.

When you push someone's head under water for 5 minutes, they will drown. It doesn't matter if the person is a sinner or a saint. It's just a natural process. If their head is under water, the lack of oxygen will make them drown. That rule applies to everyone, good or bad, equally. It doesn't matter if the drowning person has strong moral fiber.And it doesn't matter if you're a good or a bad person, once you become addicted to drugs. What happens next is inevitable. It's a natural process that happens in everyone's brain, once the drugs take over. So don't ever fool yourself into thinking that only weak or bad people get addicted.

পাচটি জিনিস খুব খারাপ১) আলেমের খারাপ কাজ২) শাসকের লালসাবৃত্তি৩) বৃদ্ধের জেনাকারিতা৪) ধনীর কৃপণতা৫) নারীর নির্লজ্জতা

Within the infant rind of this small flowerPoison hath residence and medicine power.For this, being smelt, with that part cheers each part;Being tasted, stays all senses with the heart.Two such opposèd kings encamp them still,In man as well as herbs—grace and rude will. And where the worser is predominant,Full soon the canker death eats up that plant.(Inside the little rind of this weak flower, there is both poison and powerful medicine. If you smell it, you feel good all over your body. But if you taste it, you die. There are two opposite elements in everything, in men as well as in herbs—good and evil. When evil is dominant, death soon kills the body like cancer.)

Evil people relate more to the black pole. It's - this is not exact, of course, as the science of magic is as complex as the magic of electronics - it's like traveling past a mountain. The white pole is at the apex, and it is an exhilarating height, but it takes a lot of work and few missteps to ascend it. The black pole is at the nadir, and it is easy to walk downhill; sometimes you can just sit down and slide or roll and, if you fall, you can get there very fast indeed. If you don't pay attention to where you're going, you'll tend to go down, because it is the course of least resistance. Since the average person has only the vaguest notion where he is going and tends to shut out awareness of the consequence of evil, he inevitably drifts downward. There is much more space at the base of the mountain than at the peak!

Life is not interested in good and evil. Don Quixote was constantly choosing between good and evil, but then he was choosing in his dream state. He was mad. He entered reality only when he was so busy trying to cope with people that he had no time to distinguish between good and evil. Since people exist only in life, they must devote their time simply to being alive. Life is motion, and motion is concerned with what makes man move—which is ambition, power, pleasure. What time a man can devote to morality, he must take by force from the motion of which he is a part. He is compelled to make choices between good and evil sooner or later, because moral conscience demands that from him in order that he can live with himself tomorrow. His moral conscience is the curse he had to accept from the gods in order to gain from them the right to dream.

He never spoke with any bitterness at all, no matter how awful the things he said. Are there really people without resentment, without hate, she wondered. People who never go cross-grained to the universe? Who recognize evil, and resist evil, and yet are utterly unaffected by it? Of course there are. Countless, the living and the dead. Those who have returned in pure compassion to the wheel, those who follow the way that cannot be followed without knowing they follow it, the sharecropper's wife in Alabama and the lama in Tibet and the entomologist in Peru and the millworker in Odessa and the greengrocer in London and the goatherd in Nigeria and the old, old man sharpening a stick by a dry streambed somewhere in Australia, and all the others. There is not one of us who has not known them. There are enough of them, enough to keep us going. Perhaps.

The image that comes to mind is a boxing ring. There are times when...you just want that bell to ring, but you're the one who's losing. The one who's winning doesn't have that feeling. Do you have the energy and strength to face life? Life can ask more of you than you are willing to give. And then you say, 'Life is not something that should have been. I'm not going to play the game. I'm going to meditate. I'm going to call "out".'There are three positions possible. One is the up-to-it, and facing the game and playing through. The second is saying, Absolutely not. I don't want to stay in this dogfight. That's the absolute out. The third position is the one that says, This is mixed of good and evil. I'm on the side of the good. I accept the world with corrections. And may [the world] be the way I like it. And it's good for me and my friends. There are only the three positions.

Faustus, who embraced evil and shunned righteousness, became the foremost symbol of the misuse of free will, that sublime gift from God with its inherent opportunity to choose virtue and reject iniquity. “What shall a man gain if he has the whole world and lose his soul,” (Matt. 16: v. 26) - but for a notorious name, the ethereal shadow of a career, and a brief life of fleeting pleasure with no true peace? This was the blackest and most captivating tragedy of all, few could have remained indifferent to the growing intrigue of this individual who apparently shook hands with the devil and freely chose to descend to the molten, sulphuric chasm of Hell for all eternity for so little in exchange. It is a drama that continues to fascinate today as powerfully as when Faustus first disseminated his infamous card in the Heidelberg locale to the scandal of his generation. In fine, a life of good or evil, the hope of Heaven or the despair of Hell, Faustus stands as a reminder that the choice between these two absolutes also falls to us.

It’s no secret that we all live within a damning illusion called denial. We are doomed by our own far-reaching imaginations and beliefs that extend into a glorified version of eternity. How are we to live sanely on the earth, with our heads in the clouds, when we are so far from being giants? How are we to claim higher ideals, when God is absent from the conversations in our minds? There can be no going back, once we’ve believed in perfection. We are slain by the stories we were taught as children, stories about Santa Claus, the Easter Bunny and a God who cares. We pass these heirlooms to our children with the same fervor with which they were delivered, never allowing ourselves to doubt their authenticity or value. I wondered what the view held outside the proverbial slaughterhouse. For a spiritually awakened person, a good God seems the only reasonable answer. If there’s no eternal good, then what would be the use of life? Man lays the tracks of good and evil before the train of his evolution, moving onward into places he barely understands

Their quarry had been cornered in his defenses and their bloodlust was such that they were likely to pay top Julep to watch him escape, so that he might be brutalized and killed before their very eyes, as this was much more gratifying to them than simply watching justice be enacted. They, too, understood that societal constructs for justice were moderate gratification, at best, as they were empty and subject to contradictions and compromises steeped in moral relativism and an unconditional dependence upon overblown semantics that made the law a mockery of itself. As for the ideologies that these hollow systems of jurisprudence sought to define and uphold: these could easily be subjugated through a meticulous analysis of the trivial components of one statute or another. The rule of law had failed them. What the people wanted, in its stead, was rather simple: moral absolutes. Good versus evil. And evil was not to be simply prevailed over. Evil was to be dominated and effectively eliminated, because as long as it was able to while away the time somewhere—in some sweaty prison cell, far away, staring out the barred window with a wry smile, as it plotted its next offensive on the Common Good, a sense of wholeness could not be achieved.

Some energies are not as potent. The only way to develop a potent energy is to spend an existence on the earth. There, one can develop a compassionate nature so that when passing onto other dimensions, one can be of help. When one leaves one’s earth body one will need to fully understand compassion to be helpful, effective. On earth, you are encapsulated in flesh...No soul is forced into an assignment upon the earth. Instead they go to their ‘rightful space’. When you leave the earth you have a lot more power. It won’t be ego-based power. Rather it will be beyond ego, beyond good and evil. In fact, ‘evil’ is just a label as everything is intermixed. The pendulum just appears to swing back and forth.”..."Kuan Yin is showing me a person running with sandbags. She’s telling me that when the person finally lets-go of the sandbags, she or he is faster, stronger. Oh. I get it! That’s what the earth existence is like. In many ways living on earth is an ‘artificial’ burden. Once one is free of one’s body, they are not only lighter but also stronger, more powerful. I’m reminded of a time when I was a child. I felt so limited. I remember thinking, ‘Why can’t I just be wherever I want to be and physically not have to walk or use transportation? Why do I have to physically cross the street?’”-Lena Lees

It comes as no surprise to find [Norman] Mailer embracing [in the book On God] a form of Manicheanism, pitting the forces of light and darkness against each other in a permanent stand-off, with humanity as the battlefield. (When asked if Jesus is part of this battle, he responds rather loftily that he thinks it is a distinct possibility.) But it is at points like this that he talks as if all the late-night undergraduate talk sessions on the question of theism had become rolled into one. 'How can we not face up to the fact that if God is All-Powerful, He cannot be All-Good. Or She cannot be All-Good.'Mailer says that questions such as this have bedevilled 'theologians', whereas it would be more accurate to say that such questions, posed by philosophers, have attempted to put theologians out of business. A long exchange on the probability of reincarnation (known to Mailer sometimes as “karmic reassignment”) manages to fall slightly below the level of those undergraduate talk sessions. The Manichean stand-off leads Mailer, in closing, to speculate on what God might desire politically and to say: 'In different times, the heavens may have been partial to monarchy, to communism, and certainly the Lord was interested in democracy, in capitalism. (As was the Devil!)'I think it was at this point that I decided I would rather remember Mailer as the author of Harlot's Ghost and The Armies of the Night.

There may be some truth (atheists) do not need to believe in a god to be good, but then if they do not believe in a god, who do they believe gives the Universal Law of following good and shunning evil? Obviously, mankind. But then that is a dangerous thing, for if a man does not believe in a god capable of giving perfect laws, he is in the position of declaring all laws come from man, and as man is imperfect, he can declare that as fallible men make imperfect laws, he can pick and choose what he wishes to follow, that which, in his own mind seems good. He does not believe in divine retribution, therefore he can also declare his own morality contrary to what the divine may decree simply because he believes there is no divine decree. He may follow his every whim and passion, declaring it to be good when it may be very evil, for he like all men is imperfect, so how can he tell what is verily good? The atheist is in danger of mistaking vice for good and consequently follow another slave master and tyrant, his own physical and mental weakness. Evil would be wittingly or unwittingly perpetrated, therefore, to recognise the existence of a perfect divine being that gives perfect Universal Laws is much better than not to believe in a god, for if there is a perfect god, they will not allow their laws to be broken with impunity as in the case with many corrupt judges on earth, but will punish accordingly in due time. Therefore, to be pious and reverent is the surest path to true freedom as a perfect god will give perfect laws to prevent all manner of slavery, tyranny and moral wantonness, even if we do not understand why they are good laws at times.