Quotes with seemingly

It is not so much the major events as the small day-to-day decisions that map the course of our living. . . Our lives are, in reality, the sum total of our seemingly unimportant decisions and of our capacity to live by those decisions.

The great Sufi poet and philosopher Rumi once advised his students to write down the three things they most wanted in life. If any item on the list clashes with any other item, Rumi warned, you are destined for unhappiness. Better to live a life of single-pointed focus, he taught. But what about the benefits of living harmoniously among extremes? What if you could somehow create an expansive enough life that you could synchronize seemingly incongruous opposites into a worldview that excludes nothing?

Almost all arguments for skepticism make reference to seemingly ridiculous possibilities—we are being deceived by an evil demon, life is just a dream, we are brains in vats. You might propose psychoanalysis, rather than philosophical reflection, for anyone who worries about these possibilities.

Maybe there’s a heaven, like they say, a place where everything we’ve ever done is noted and recorded, weighed on big karma scales. Maybe not. Maybe this whole thing is just a giant experiment run by aliens who find out human hijinks amusing. Or maybe we’re an abandoned project started by a deity who checked out a long time ago, but we’re still hard-wired to believe, to try to make meaning out of the seemingly random. Maybe we’re all part of the same unconscious stew, dreaming the same dreams, hoping the same hopes, needing the same connection, trying to find it, missing, trying again—each of us playing our parts in the other’s plotlines, just one big ball of human yarn tangled up together. Maybe this is it.

Each of us has a vulnerability like Edmund's that Satan is eager to exploit. It may be something addictive like drugs or alcohol, or it may be something seemingly harmless and perhaps even good like food, friendship, or work.

Anne, look here. Can’t we be good friends?”For a moment Anne hesitated. She had an odd, newly awakened consciousness under all her outraged dignity that the half-shy, half-eager expression in Gilbert’s hazel eyes was something that was very good to see. Her heart gave a quick, queer little beat. But the bitterness of her old grievance promptly stiffened up her wavering determination. That scene of two years before flashed back into her recollection as vividly as if it had taken place yesterday. Gilbert had called her “carrots” and had brought about her disdain before the whole school. Her resentment, which to other and older people might be as laughable as its cause, was in no whit allayed and softened by time seemingly. She hated Gilbert Blythe! She would never forgive him!

If justice takes place, there may be hope, even in the face of a seemingly capricious divinity.

When an animal dies, another of the same species may cling to the body, eat the body, or look bored. Bees expel dead bodies from the hive or, if that is impossible, embalm them in honey. Elephants "say" a ritualistic good-bye, and touch their dead before slowly walking away. Corvids often accept the death of a companion without much fuss, but they at times have “funerals,” where scores of birds lament over the corpse of a deceased crow. But it is a bit odd that people should investigate whether animals “comprehend death,” as if human beings understood what it means to die. Is death a prelude to reincarnation? A portal to Heaven or Hell? Complete extinction? Union with all life? Or something else? All of these views can at times be comforting, yet people usually fear death, quite regardless of what they claim to believe.In the natural world, killing seems a casual affair. Human beings, of course, kill on a massive scale, but most of us can only kill, if at all, by softening the impact of the deed through rituals such as drink or prayer. The strike of a spider, a heron, or a cat is swift and, seemingly, without inhibition or remorse. They pounce with a confidence that could indicate ignorance, indifference, or else profound knowledge. Could this be, perhaps, because animals cannot conceive of killing, since they are not aware of death? Could it be because they understand death well, far better than do human beings?If animals envision the world not in terms of abstract concepts but sensuous images, the soul might appear as a unique scent, a rhythmic motion, or a tone of voice. Death would be the absence of these, though without that absolute finality that we find so severe. Perhaps the heron that snaps a fish thinks his meal lives on, as he one day will, in the form of currents in the pond.

A seemingly simple task like taking a bath or wearing a condom feels like multitasking to someone who suffers from hemiplegia or has only one hand.

An ironic religion -- one that never claims to be absolutely true but only professes to be relatively beautiful, and never promises salvation but only proposes it as a salubrious idea. A century ago there were people who thought art was the thing that could fuse the terms of this seemingly insuperable oxymoron, and no doubt art is part of the formula. But maybe consumerism also has something to teach us about forging an ironic religion -- a lesson about learning to choose, about learning the power and consequences, for good or ill, of our ever-expanding palette of choices. Perhaps . . . the day will come when the true ironic religion is found, the day when humanity is filled with enough love and imagination and responsibility to become its own god and make a paradise of its world, a paradise of all the right choices.

As I repeatedly went forth with him and began to understand the ignorance and contradictions and language difficulties with which he contended, and the doubtful sources of his information and the seemingly bottomless history and darkness out of which the dishes of New York emerge, the deeper grew my suspicion that his work finally consisted of minting or perpetuating and in any event circulating misconceptions about his subject and in this way adding to the endless perplexity of the world.

Creative thinking encompassed by the Word of God infuses into you the divine ability to turn the seemingly ugly situation around.

It is the nature of the Kali Yuga that most human beings are now held back from spiritual liberation due to the gravity of inertia, apathy and laziness, (known in Sankrit as the quality of tapas) that overwhelms this age. Despite this seemingly gloomy prognosis, there is a way out of this predicament for those with the will and stamina to awaken from the rampant lethargy, within and outside of themselves, to take action.