The Nature Of The Universe Balance

Throughout the ages, both readers and authors have argued and pondered over the very purpose of life. One such author, Zeami Motokiyo, in his great Noh drama Atsumori, puts forth his very best effort to convince his audience that life as we know it is merely an illusion and not something that anyone should spend time worrying about. Zeami believes that everyday life, as we know it, is simply one giant illusion. By this, Zeami means that there is an unseen realm, beyond our understanding, that controls the bounds of our consciousness. Additionally, the ability to change matter and mind are not part of this “reality”. As a result of this thinking, Zeami theorizes that only our eternal and unchanging soul is able to identify and understand this eternal realm. Because of this belief, it is no surprise that the Noh drama Atsumori is overflowing with references, words of advice, and examples that help Zeami prove this

The philosophical question being asked already introduces the finitude of human existence, since, according to Martin Heidegger human beings, as Da-sein, exist “as thrown being(s)-toward-its-end,”1 recognizing death is recognized as a possibility of Da-sein. However, it is important to define death in Heidegger’s context because he establishes the idea that death is a reality that we, as human beings, encounter as a possibility of being. As such, the relation between death and authentic existence must also be clarified, so as to fully understand what it truly means to be Da-sein.

For it is only in our truest form that we become who we are meant to be. We find the peace and balance that we were created to have within us. When we listen to, and take in the knowledge of the universe, we become filled with that knowledge. The magic of the stillness, the wisdom of the ages fills us with the tranquility of the moment. It is within that moment that there is no room for doubts or fears and we can possess what the wild things have. The simplicity and complexity of life is in perfect balance. With the rhythm of the universe, and the ebb and flow of nature we find ourselves truly

To say we are insignificant is not to say we do not have unique qualities, but rather gives perspective to our design. Creation provides a space for human intellectual growth but cannot be mastered by humanity. He continues into the next sub-chapter, how one can “measure” him or herself within Creation. By acceptance of our place in the universe, we are whole.

Since then, the origin of the universe became a very big question to everyone. The curiosity we possess help us seek answers from different questions we can think of. Different hypotheses and ideas were formed with great scientific evidence to prove that the universe began as a single primordial atom. The scientists even found out that the universe is expanding because of the great amount of dark matter present in it. However, with these ideas, the religious thinking of people could not be removed. The concept of God being the Creator of all the things that existed contradicts the views of the theories formed. The stories and verses contained in the bible are different from the results of studies connected to it. Here, I investigate the things

With a beginning of life there is an end, but the nature of death and how it is view can affect how we live. Death is understood to be that one’s biological function cease to function and the body no longer is capable of anything (Pence, 2011). The nature of death is viewed by each one of us differently and this paper is going to discuss the values and beliefs of different religions on death. This paper is going to look at Hinduism, Buddhism, Confucianism, Taoism, and Shinto religion discussing what the nature of death virtues and values are. Finally discussing the overall understand of the nature of death within all these religions.

“In truth, the ‘dead being’ can see nothing but ‘dead things’ and must therefore worship ‘death’ instead of ‘life’.” Because of that stunning ‘Cosmic Ignorance’, believing that ‘The Universe’ is a ‘LIFELESS COLOSSUS’, terrestrial humans live in Disharmony with The Laws of Life, disregard own Eternal Identity, practice Egoistic instead of ‘Universal Love’, and glorify ‘Killing Principle’. As philosopher George Lucacs defined the prevailing mental condition in our civilization as “Spiritual Emptiness”. Therefore, one cannot be surprised with the false outcome regarding this Paramount Life Riddle. (Quote from ‘LIVETS BOG’ Vol IV, chapter

• The Crucial Cosmological Truth is that without Limitations or “Disguised Infinities” or ‘Time’ & ‘Space’ Boundaries there would be NO CONTRAST. Without THE ‘CONTRAST PRINCIPLE, Any Form of Sensing - Physical or Cosmic - would be IMPOSSIBLE. Consequently, Without Sensing No Experience at all, “…no ensuing creation of Consciousness, and no formation of Mentality”, and NO LIFE! The following examples confirm the unique significance of Limitations set by Contrast pro-Life function: for a book in order to be readable there must be a dark font on the ‘white’ paper. Without experiencing ‘unhappiness’ one cannot experience the ‘happiness’ expressed to the same degree. Without feeling cold there would not be a way of experiencing hot etc. (Quote from ‘Livets Bog’ Vol IV, section #1375)

Another point outlines how evolution would be impossible without death. Neither component would progress in any way. The process of death plays an inventive role. It celebrates uniqueness and variety, and the greater type of life’s subjectivity. Jonas asserts that with dying we allow room for future life. Birth exists because dying exists, and the arrival of fresh life has significant value in itself. It permits us to “see the world for the first time, see things with new eyes, wonder where others are dulled by habit, and start out from where they had

In “The Daodejing,” Laozi, similar to many prominent Chinese philosophers before and after his time, discusses his unique perspective of the “Way.” There is much controversy, however, regarding whether Laozi was the actual author of this text or was even a real person, and “his” work is thought to have been a composite. (For the purpose of clarity, throughout this paper, the author(s) of “The Daodejing” will be mentioned as Laozi.) Laozi’s vision of the “Way” is exceptionally challenging to define using words because of its metaphysical nature. Although this term is somewhat difficult to envision, it is what mankind should aspire and take action to be aligned with. According to Laozi, in “readings in Classical Chinese Philosophy,” the “Way” (or dao) is the “source, sustenance, and ideal state of all things in the world” (Laozi 158). It can be best thought of as the underlying guiding force of all events that occur in the universe, and mankind is closer to the “Way” when they realize that all things are interconnected and have an effect on one another. As might be expected, this vague definition isn’t a foolproof depiction of the eighty-one chapters in the “Daodejing,” but one is able to grasp a basic understanding of Laozi’s ineffable doctrine. Although numerous chapters are meaningful and could provide substantial analysis, this paper will focus in on Chapter Twelve. Ultimately, this chapter adequately and efficaciously compresses the teachings of “The Daodejing” into

“Where what breathes, breathes / and what drinks, drinks,” the persona says (3,5). Natures relationships depicted in the first stanza are beautiful. At first, something as simple as the “islands” may seem unimportant (1). Once analyzed, its purposed is defined by providing a warm home for life to sustain. Without the “restless wind” and “incoming tide,” the animals could not sustain (4,6). Everything in the universe is interconnected.

In the Tao Te Ching, Lao Tsu describes an eternal Way of life that is unperceivable, but is everywhere and consists of everything. It is the natural order of the universe, and it is eternally present. In order to be one with the Tao, one must learn to flow with life. The hierarchy of the

After seeing this, he then attempts to see if the body truly does exist. He explains the beliefs he has about the outside world. He understands his body and such experiences it goes though, and through that he realizes that they must be present, and if they were not it would be impossible for him to feel them. He distinguishes the body from other things because the body must always be present, while other things could be merely different feelings. He here uses premises that he developed in Meditations three and four to help state that mind and body both exist, but separately. He says that his mind is different from his body, so therefore it must be separate from it. He then comes back to his Truth Rule from Meditation Four. “Every judgment that I make concerning matters that are “clear and distinct” to me is most assuredly true.” He says that god has made him think that his mind and body at distinctly separate, so they must be. He argues that his body and mind are

Eastern enlightenment religions have been gaining popularity throughout the western world for the past few decades, with many people attracted to a "different" way of experiencing religion. As with many other enlightenment religions, Buddhism requires disciples to understand concepts that are not readily explainable: one such concept is that of no-self. In this essay I shall discuss the no-self from a number of modern perspectives; however, as no-self is difficult to describe I shall focus on both the self and no-self. Beginning with psychological aspects, and neurophysiological research on transcendental meditation, I shall discuss the impact of modern brain science on our understanding of the self and transcendence. Next I will outline

Following the death of my beloved dog and the trauma that besets any child, the quest to learn more about the afterlife began. While some viewed it as a morbid fascination, I knew that the trajectory of my life had been determined! When loss expressed itself again in the tragic death of a very special friend, in my early twenties, the sheer intensity of my emotions found release in fiery explosions of haikus and cinquains. Gibran, Rumi and Tagore also brought solace to a soul yearning to make sense of it all, in the dying embers of each day