Awareness of life Quotes

“. . . And the consequence to that is, you can never attain a Clear Awareness of life’s flow by absorbing and following Old Teachings, however revered by our culture, however vaunted by institutions and fancy buildings, however nice they sound, because you must already hold adequate wisdom in order to even identify it. Unless you can tell which expressions are wise because you are aware of life’s nature yourself, you will invariably be soundly, profoundly fooled.”

“Even discomfort or pain delivers awareness of life, and an opportunity for gratitude.”

“In my perception and self - awareness of life, I see the big picture ~ I see my self ~ the place of my true home ~ the home of my soul.You are the Master of your own life - The key and beauty of your soul.”

“So we must run back and forth between these two suns in our firmament—the presentiment of death and awareness of life—and avoid being transfixed by either of them. If we are lucky in this uncertain middle distance, we may form attachments and projects that enhance the sentiment of life. However, even as we try our luck, death comes to us, and brings our experiment to a end.”

“But then, we have science, and with its help we shall discover Truth once more; then we shall accept it in full knowledge. Knowledge is of a higher order than feeling; awareness of life is of a higher order than life. Science will give us wisdom, wisdom will reveal to us the laws of nature, and knowledge of the laws of nature will confer upon us a happiness beyond happiness.”

“Anais Nin responds to the age-old question of why some people are compelled to write:We... write to heighten our own awareness of life, we write to lure and enchant and console others, we write to serenade our lovers. We write to taste life twice, in the moment and in retrospection. We write, like Proust, to render all of it eternal, and to persuade ourselves that it is eternal. We write to be able to transcend our life, to reach beyond it. We write to teach ourselves to speak with others, to record the journey into the labyrinth, we write to expand our world when we feel strangled, or constricted, or lonely. We write as the birds sing. As the primitive dance their rituals. If you do not breathe through writing, if you do not cry out in writing, or sing in writing, then don’t write.Now, please read that one more time. But this time, substitute the word “live” for the word “write” and there you have it—the point that’s always been right there in front of our nose.”

“My identity as Jewish cannot be reduced to a religious affiliation. Professor Said quoted Gramsci, an author that I’m familiar with, that, and I quote, ‘to know thyself is to understand that we are a product of the historical process to date which has deposited an infinity of traces, without leaving an inventory’. Let’s apply this pithy observation to Jewish identity. While it is tempting to equate Judaism with Jewishness, I submit to you that my identity as someone who is Jewish is far more complex than my religious affiliation. The collective inventory of the Jewish people rests on my shoulders. This inventory shapes and defines my understanding of what it means to be Jewish. The narrative of my people is a story of extraordinary achievement as well as unimaginable horror. For millennia, the Jewish people have left their fate in the hands of others. Our history is filled with extraordinary achievements as well as unimaginable violence. Our centuries-long Diaspora defined our existential identity in ways that cannot be reduced to simple labels. It was the portability of our religion that bound us together as a people, but it was our struggle to fit in; to be accepted that identified us as unique. Despite the fact that we excelled academically, professionally, industrially, we were never looked upon as anything other than Jewish. Professor Said in his book, Orientalism, examined how Europe looked upon the Orient as a dehumanized sea of amorphous otherness. If we accept this point of view, then my question is: How do you explain Western attitudes towards the Jews? We have always been a convenient object of hatred and violent retribution whenever it became convenient. If Europe reduced the Orient to an essentialist other, to borrow Professor Said’s eloquent language, then how do we explain the dehumanizing treatment of Jews who lived in the heart of Europe? We did not live in a distant, exotic land where the West had discursive power over us. We thought of ourselves as assimilated. We studied Western philosophy, literature, music, and internalized the same culture as our dominant Christian brethren. Despite our contribution to every conceivable field of human endeavor, we were never fully accepted as equals. On the contrary, we were always the first to be blamed for the ills of Western Europe. Two hundred thousand Jews were forcibly removed from Spain in 1492 and thousands more were forcibly converted to Christianity in Portugal four years later. By the time we get to the Holocaust, our worst fears were realized. Jewish history and consciousness will be dominated by the traumatic memories of this unspeakable event. No people in history have undergone an experience of such violence and depth. Israel’s obsession with physical security; the sharp Jewish reaction to movements of discrimination and prejudice; an intoxicated awareness of life, not as something to be taken for granted but as a treasure to be fostered and nourished with eager vitality, a residual distrust of what lies beyond the Jewish wall, a mystical belief in the undying forces of Jewish history, which ensure survival when all appears lost; all these, together with the intimacy of more personal pains and agonies, are the legacy which the Holocaust transmits to the generation of Jews who have grown up under its shadow. -Fictional debate between Edward Said and Abba Eban.”