Lewis as a Medievalist - Masako Takagi

The case - Sebastian Sobecki [.pdf]

Shoaf - Anniina Jokinen [, ] - Fred Griffiths - David V.

Professionally written essays about life the crucible john proctor essay message graffiti is an expression of art essay june 17 2004 global regents essay .

Johnson [.pdf] - David Manselle - Kaye Anfield - W.

Theosophical Publishing Society

Taking the race as a whole, we may say that its self-conscious life is in the body on the physical plane; man himself as before defined may indeed be said to have come down from higher regions into his physical encasement, but those regions are not yet subdued by his consciousness, and in them mankind at large cannot at present be said to live in self-conscious activity. Man inhabits them, but his consciousness in them is the consciousness of a babe, not yet awake. Still, that mistake may not arise, let me say that though it is true that mankind as a whole has not risen above the consciousness on the physical plane, there are even now some who have risen above it, and are able to work on other planes; and these are an ever­increasing number. In all that I may say of the future, I shall speak of nothing that is not known at least to one or two among us, who have gained a partial realisation of the future of the race, who know at least something of these different planes which in the future all mankind shall know perfectly and possess fully.

Mattison [.rtf] - Travis Krick - Richard Bramante - Mark Lawrence - Emily C.

The expansion of this life may be likened to the expansion of life in a seed - from nucleus to embryo, from embryo to seedling, from seedling to sapling, from sapling to tree, capable of yielding seeds like that from which it grew. All growth is the unfolding of hidden powers, powers that in a LOGOS have reached their highest point for that universe – His universe ­- and that He plants as seed of every separated life. As water ever rises to its own level so does this down-poured life strive to rise to the level of its source; as mass attracts mass so does each life separate in manifestation seek itself, the one Life. That one Life exerts ceaselessly an upward drawing, force, like the of the baffled botanist. Its embryonic Self in each answers to the Father-self and blindly reaches out, groping after the One within the many, the One that is itself. Thus external contacts arise; by the inward urging of the Self the forms meet, then cling or clash. The attractive force is the one Self in all; the variety, the pleasure or the pain, is in the forms.

Shaw - Lili Arkin - Michael Love - Lorelei Feldman - William Ames - Patrick Thrasher - Damian T.

How vndirstande am I?' - Sebastian James Langdell

And so I might take virtue after virtue to show that they grow only in the face of opposition, and that in the result of these opposing forces lies the value of this retarding energy is the value of the evolution of evil which acts as - a weight against the effort towards perfection and thereby develops the strength which checks the desire for these forms which are doomed to destruction; for the men who choose to ally themselves with that which is doomed to destruction, must share the fate of those forms they have selected for their own. But the energy which is necessary for evolution towards the condition of perfection would be absent without evil, and the presence of evil in the universe makes it possible for good to grow and for perfection to triumph.

Gorman [.pdf] - Adam Levin - Megan Basham

is the use of evil. The life that is in you cannot manifest its higher capacities unless you are placed under conditions in which you can develop yourselves by struggling against opposition. Evil is, as it were, the weight opposing the muscle, and as you develop the body by struggling against the opposing external weight; so do you develop the moral character by struggling against evil which is the opposite of every virtue. Every virtue has its opposite evil. Truth and falsehood, courage and cowardice, compassion and hatred, humility and pride. All these things are, pairs of opposites. How can you develop truth save by struggling against the false, save by realising that in the world around you there is falsehood on every side of you? What can you do when you realise the force of this, save contradict it and place yourself in opposition to it, and yourself be true? Never let a false word escape your lips; never let a false thought find habitation in your brain, never let a false action disfigure your conduct, and the result of the recognition of falsehood will be to develop in you the necessary power for truth. As you struggle against the tendency to falseness, there is developed in you the increasing power to be true. Now what is Truth? Truth is Brahman: Truth is life: Truth is the essence of what we call the Divine Life; and we reach it by struggling against falsehood, developing, as it were, the virtue which is the receptacle of the Divine Life, and as you enlarge it and increase it by your struggling against falsehood - as the muscle grows larger by practice against the weight ­you are making your character a receptacle for the Divine Life, that Divine Life which shall flow in ever-increasing volume and give you greater power. Thus you are developing those qualities of Truth which without opposition you could never have evolved, and which, in proportion to the energies evolved by your efforts against falsehood, will purify your nature from falsity, and render true the life which you are developing. So also with every other virtue. Courage is developed in the presence, not in the absence, of an object which you fear. If there were no objects which gave rise to the sensation of fear, then courage could never be evolved. But the presence of these objects that give the sensation of fear increases the experience of that Soul and gradually evolves courage. Have you ever noticed in an infant, that that which at first was terrifying to it, that which was an object of terror to it when first seen, gradually loses its terrifying quality as it becomes more and more familiar? See how timid a little child is; see how he sees even in a strange face an object which terrifies him. How shall that child lose that timidity and become brave in the face of men? Not by shutting him up in a room where he will never see anybody. If you keep him in a room where there is no strange face the child has no fear. Fear is generated by letting him face unknown objects, and presently he begins to understand them, until out of constant experiences fear is eliminated, and strength and courage take its place.

Last updated on February 7, 2011.

Nor must we forget as a fundamental use of evil the evolution of the power to discriminate between good and evil, and thus of volition, of choice. How should we distinguish Truth save by discerning it as different from that which is not true? How should we learn its value if we did not find from experience the destructive effects of falsehood, in man and in society. “A” is only brought into consciousness by the presence of “not-A” and the latter is necessary to the definition of the former in the mind. So our mind would remain a blank as regards Truth, we could not realise it, cognise it, define it, save as distinguishing it by its differences from not-Truth. And so with each virtue, with good in its totality. Only by recognition of evil can we know good. And to recognition of evil, experience of evil is necessary.