Management of thoughts ver 1.6

QUALITY FOR HUMANS
Email qualitymeter@gmail.com
Page1
Management of Thoughts

QUALITY FOR HUMANS
Page2

QUALITY FOR HUMANS
Page3
Thinking
Thoughts are produced when we hear something
or get a threat or face a situation of suspect,
doubt or fear. Inquiry turns into imagination.
This happens to all of us naturally; like forming
waves on surface of water upon a stone hitting
it.
Thinking is an act of observing thoughts.
1. Thoughts arising from reaction are never
permanent but cannot be stopped coming.
2. Thoughts arising from non-reaction are
permanent and remain in control.
Mind is space like a mirror made of water. This
space is around us. The entire world which we
see is our own reflection in mind. A dancer on
stage is self-focused but audiences seen by her
are in her mind. This self-awareness of dancer is
called action of non-reaction. The moment
dancer changes, audiences start changing.
But if we consider mind as real and touch that
mirror made of water with a finger, reflection in
water gets distorted and self-awareness is lost.
Dancer by disturbing her own mind finds
audiences seated in auditorium going out of
control. She when disturbed, no longer is a
dancer. She gets trapped by her own images.
More is this struggle, images will have opposite
and equal response and this struggle becomes
endless. This system-awareness of dancer is
called action of reaction.
After the mind is calm again, we are back in a
conscious state of the self. We can then witness
the world in our mind with our physical eyes and
experience of thoughts but not like to disturb the
mind.
Mind is just an instrument or reflective media
which echoes our own state of self. Self is
infinite and so is the world. We change and
world in mind gets automatically changed. But
this change in self should be not a reaction.
Thoughts arising from action of reaction are like
waves in water, which act in defense. They arise,
go out to inquire into a matter and when
satisfied, all thoughts or waves or ripples in
mind are ironed out. Thoughts occur only to
inquire into an „unknown‟ or alien field (whether
it is an unknown past, an unknown future or an
unknown place). With a realization of the truth,
risk ends; and with it, thoughts end too. A truth
is therefore, thoughtless.
The world is made by perceptions. Scenarios
change dynamically; and observer in physical
system becomes insecure, defensive and
reactive. Every observer in physical system
(physiological observer) feels handicap by its
senses in coping up with physical system and it
remains satisfied with assumptions. A
computational or critical observer on the other
hand operates at intellectual level and is free
from fatigue of senses. Wisdom or intuition is a
further upgrade of computational observers and
is free from intellectual reason and empiricism.

QUALITY FOR HUMANS
Page4
There are two approaches which thoughts use
for an inquiry into the truth.
1. Belief: action of non-reaction, spiritual
wisdom
2. Disbelief/ skepticism: action of reaction,
intellectual defense
Science is based on skepticism because a belief
when not tested by reason can be a risk.
Influences or authority acting at an individual
level temper the thoughts and believing is blind
fold. This „reason‟ makes knowledge
independent of any bias of observers. Scientific
knowledge is then transferable and reusable.
This is subject to arguments (political process)
and finally, experimental or proven by war.
Galileo, as computational observer, contradicted
traditional belief about movement of the earth in
relation to the sun. This, for physiological
observers, was an obvious fact that the sun rises
and sets every day. This belief or assumption
was corrected by efforts of Galileo. Absence of
reason cannot be called a belief. Belief is a
maturity of reason which gives us comfort of a
collective mind.
Bias or influence of authority in observers is the
main reason of mistrust or skepticism. When
two children talk to each other, they have not
even an idea of disbelief and therefore accept
what the other says. Children are nameless as we
all consider them „truthful‟. No motives are
attached and identities, not fixed. Truth is not
dependent on individuals, and identity or fixing
accountability is unwanted. Consider similarly,
lives of rishi or saints who believe one another
unconditionally, and remain immersed in
meditation. For them, every fact is the
truth. And yet, this passes tests of skepticism
and rigor of reason.
Adults, who have the ability to fabricate
thoughts by individual biases, carry a certain
points of view. Motives get attached with
thoughts. For example, „this is my house‟ or
„stock prices will decline‟ are examples of
thought. This statement cannot apply to all
others. This fabric of thoughts called mind,
woven in complex manner with multitudes of
concepts and logic, becomes a curtain behind
which universal truth gets hidden. Dependency
of individuals on fabrication of thoughts has its
merit and demerit. Being intellectually
knowledgeable is not equivalent of the truth.
In this philosophy of skepticism or disbelief,
adults are identified so that a limit is fixed by
reference and context. This is a pursuit of
intellectual defense. 'Ahankar' or identity has a
purpose to identify, track and arrest the source of
suspected information (a type of mind).
Science is a well-known mechanism of
discovering common knowledge hidden in
various minds (or, thought-fabrics as curtain of
veiled individuals). Science is a principle with
which mind (also called fabric of
thoughts/defenses using a tool of disbelief) is
opened. Or, curtain of uncertain or false
thoughts destroyed. Science thus discovers a
collective mind. With it, belief among people is
re-established. Belief (absence of conflict) ends
darkness and next is, rising of the sun as the
truth.

QUALITY FOR HUMANS
Page5
Individual perceptions are facts but not the truth.
Sciences are a knowhow or law behind changes
in perception and status of conscious observers.
With this knowledge, individuality of mind is
destroyed. Conflicts of individual perceptions
end. Observers can then have a stability of
decision (called character). With it, belief in one
another is firmly established.
Study of perceptions in given reference and
context is articulated by assumed names,
standards of measurement, relativity of logic and
so on. This type of knowledge is nothing but
mirror image of ignorance. Both co-exist. With
end of knowledge and ignorance, the truth is
then obvious. This is 7-step scientific approach
of inquiry of the truth.
1. Fact
2. Evidence
3. Record
4. Data
5. Information
6. Knowledge
7. Truth
………………………………………………………………………………………………………..

QUALITY FOR HUMANS
Page6
Fact-Evidence-Record-Data-Information-
Knowledge-Truth
FACT:
Everything perceived, seen physically, or
logically understood by any individual,
anywhere, anytime is
a fact. Experience is
an example of a
fact. Fact is an
individual
perception,
undeniable and yet
not relevant to, or acceptable by all. Every
moment is a fact. Dream is also a fact for the
person who saw it. An object seen by
different people can have many different
perceptions and yet, all of those are facts.
Inability to change our points of view is a
handicap. What each one us sees is different
than what is seen. Same thing, seen from
various different points of view appears
different. Because, nobody believes in
another; facts can become evidence only
upon verification or witness by a second
party with a common motive.
EVIDENCE:
Two or more people when find a fact
common, 'that fact'
becomes evidence. A
fact verifiable by
'second party (or
parties)' in common
interest either physically or by
circumstances, is evidence. „Stolen jewelry‟
is evidence only when it is found in hands of
a thief and identified by its owner. Presence
of 'common interest' in a given fact makes it
evidence. An isolated fact such as a dream
is not evidence.
When any two or more independently
observed facts establish „a common motive'
through logic or reason, those facts become
'circumstantial' evidence. For example, one
person saw an aircraft loosing height and
sliding uncontrollably in north east direction
from rooftop of his house which is located
30 km away from city airport. And, another
person after few minutes saw an aircraft
crashed in a paddy field away 120 km from
airport. These two independent facts
constitute evidence as these are related or
common fact by reason.
All facts need not be evidence but evidence
must certainly be a fact. For example, dream
of an individual is a fact but it is not
evidence. Miracles can be facts but unless
there is corroboration by another observer or
by logic, these do not become evidence.
Science was called a magic because it
showed things not seen before. Evidence is
critical for establishing a common motive or
interest from more than one independent
observation 'facts'.
Evidence can be tempered. Because of
physiological fatigue, observers may fail to
recall evidence. This 'temper proofing' of
evidence is called Record.

QUALITY FOR HUMANS
Page7
RECORD:
Evidence is perishable (or not preserved in
same condition for a long time) and is
therefore, not fit to use
by a third party. A
record (conserved in
media of
communication) makes
an evidence fit to use for
a 'third party' or anyone
independent of interests, to verify it again
and again. Records must have a time stamp
or some base in terms of location of time,
space and author.
Evidence is a fact which is in a common
interest (including conflict of interest) by
two or more observers. And, because it
involves certain interest, conflict or
intention, it is prone to tempering; and
protection is therefore needed to have an
evidence temper proof in a manner it is fit to
be used for further inquiry. Record is temper
proofing of evidence. In a hostile
relationship, records are necessary.
Purpose of record or frozen memory is for
'recall value'. Till the time, there is an
interest (or conflict or agreement or any
warranty), records are required to be
maintained. A document, minutes of
meeting or photograph or unalterable
physical object is an example of
record. Declaration of independence of
India was evidence which had millions of
observers on the 15th August 1947 but its
documentary memorials or pictures or
videos are the records of that evidence, even
today.
When record is evaluated using standard of
measurement it gets converted into data.
Data is a value of the record. Value means,
assigning numerical values to develop a
comparative understanding.
Logbook of vehicle is a record but different
entries of places traveled, distance, time of
travel, amount of fuel are various data.
DATA:
This is a result of numerical treatment of
records. For sake of comparisons,
classification or analysis, use of
measurement
standards are
applied to
convert records
into data.
Standard means „which stands unchanged‟.
Bus stand or cycle stand is example of
standard. „I am 5 km away from bus stand‟.
This means my current location is at 5 km
away from the bus stand or standard. If bus
stand can keep moving, this cannot then act
as a standard or a reference point.
Tailor stitches cloths. A man comes in his
shop for getting cloth stitched of his size. By
definition, actual man is a record or frozen
evidence for a tailor in a particular scenario.
Foot is similarly another unchanged object.
This is used in all scenarios as a standard
unit of measurement. Tailor needs just the
data and let the record (actual customer) go.

QUALITY FOR HUMANS
Page8
A relationship between foot (standard) and
length of a man at a given time (record) is
called data. For example, 6 feet is a data for
length of a man. Actual man (record or
frozen evidence) can walk away and yet
tailor can use the data for stitching cloth.
Standards are therefore tools for numerical
treatment of records or any frozen evidence.
Just as explained in this case, records are not
needed because data derived from records is
itself good enough.
Purpose of data is sanitization of records. A
record can have its uses in different
contexts. Analysis of data is contextual.
Very many unwanted references (points of
views) are removed. For example, we need
to study performance of education process in
a school. If examination score is taken as
criteria, percentage of students in different
grades is good enough. Names of student,
student on the top are not useful for this
purpose. This means, if the records are not
properly and purposefully sanitized, it
causes pollution of thoughts and obstructs,
mind.
Government keeps record of every citizen.
This record is an act of freezing evidence of
names, income, caste, city of residence and
so on, at a given time. But, data from these
records are extracted carefully for a context.
Measurements of population by caste or
community or any personal preferences can
be a dangerous thing. But, for developing
public facility, like roads and train, only
counting of people and their age are
required. Caste and community or income
data are not required for such purpose. This
is an example of using data. With same set
of records, if the objective of data
processing is not appropriately chosen, it
will lead to incorrect, out of context or
biased information.
Data analysis
Purpose of data is to analyze and act.
Criteria are needed for measurement.
Measurements (use of data) become a basis
of monitoring. As a result of monitoring,
controls apply. If controls become
successful, acts of measurement and
monitoring worked well. For example, in
India there are criteria available for
measurements of „below poverty line‟
(income) and „backward class‟ (caste).
People can get certified as poor and
backward. Government can provide
facilities and reservations on this basis. But,
there is no criteria defined for development.
People cannot identify themselves as
developed either as an individual or family
level, or village or city or a country. India is
therefore unlikely to become a developed
nation.
Data analysis also discovers insufficiency of
data. When sufficient data is available in a
given context, this set of data is fit for
decision making, called information.
………………………………………………

QUALITY FOR HUMANS
Page9
Information is a decision enabler. 'In'
formation = whether or not, to form. When
data is sufficient for an observer for
deciding an appropriate reaction, this
becomes information. Information can be
transferred across people and is understood.
Know-how, products and ideas are created
by the information. Information is not
achieved without a decision to act or relief
from action. TV News is only a data and not
information, but a purchase order to a
salesman is information.
Take a simple example of drinking tea. The
taste of tea is 'experience'. This experience
of taste cannot be transferred to another
person sitting in some other country. If a
person sitting at other place wants to have
the original experience of taste of the tea, it
needs sufficient 'data' about the tea brand,

QUALITY FOR HUMANS
Page10
water quality, proportion, boiling parameters
etc. The 'data' sufficient enough to enable
the decision of forming the tea and drink it
for the original taste is 'information'.
The way, tea was made in example,
companies transfer drawings and
specification of technology and able to re-
produce automobile, food, machines in
different parts of the land with local
materials. Transfer of information is easier
than transporting materials and people. By
virtue of transfer of information, quality of
re-production is assured and brands are built
by re-creation of original experiences.
Processes of knowledge can manipulate
physical system and is able to transfer
experience of one person to another through
physical and logical products. Individuals
mastering the ability to convert experience
into data, data into information can set
themselves free from clutches of the
physical systems and can re-create situations
of desirable experiences. Information
(whether to form or not) is of two types.
First, it is the force of creation or
materialization that can produce all sorts of
physical or logical products and other
manmade systems, for satisfying the desires.
Work of James Watt, Thomas Alva Edison
and Bill Gates are the evidences.
Second, it is the realization of the freedom
(truth) that eliminates the uncertainty and
desires. Examples are the work of Newton,
Albert Einstein and Buddha who never
found the use of inventing things.
……………………………………

QUALITY FOR HUMANS
Page11
INFORMATION:
It is decision enabler. Information is an
assortment of data or set of data which is
considered adequate for a decision. Data is a
base of decision making. If base is weak,
decision cannot stand firmly. If a decision
cannot be taken, that data is not yet fit to act
as information.
Information is know-how of
decision making while
looking in historical data or
rear view mirror. It is like
driving a car but by looking
in rear view mirror.
Information is a sort of
historical evaluation (or
study of the past), and used
for assessment whether it is, at this moment,
successful or not.
A trend analysis, for example, which is
presented to prove success of a theory or
validate a process of management, is
information. Log book is a record but
historical trends of fuel consumption of
automobiles or costs of operation of fleet of
cars are data, and a set of data sufficient to
take decisions is the information.
When historical
information becomes
a basis of decision or
agreement,
implementation or
movement is
continuously verified
for reasons of control of risk. Information
therefore needs continued monitoring and
control. Monitoring action then goes in a
recursive loop of fact, evidence, record and
data and finally reaches again at the
information.
Information is transferable and reusable
object in a given context. Documented
engineering
drawing, material
specification and
manufacturing
process constitute
information
(intellectual property). When this
information is transferred via
communication, product can be recreated
anywhere with local materials. Technology
transfers and commercial agreements are
examples of use of information.
Information, for said reasons, is stale,
historical or knowledge of the past. Because
of this, use of information in multiplication,
copying or industrial reproduction cannot be
original. There is a risk because existence of
information easily diverts flow of thoughts
in a given or pre-
decided route.
People have a lot
of directions of
information but
not know what
they actually
need. What can be good at one place is not
necessarily good at another place. If that is a
case, it would be like using medicines even
before a disease occurred. Societies buy
infrastructure of police and judiciary and it
then realize a necessity of crime to justify its
decision. Information, unless understood
correctly, is a vicious loop.

QUALITY FOR HUMANS
Page12
KNOWLEDGE:
Information is historical in its nature but
using it to predict or forecast a future
scenario is knowledge. 'Forecasts' usually
depend on historical information as inputs.
These inputs processed with appropriate
laws (cause and effect relationship, sciences)
produce the Knowledge.
Computational observes do not have
physical fatigue of 'physiological observer'.
The observer then becomes objectively
aware of various cause and effect cycles.
Information based Knowledge
Knowledge is a well-reasoned guess work of
future like a driver of a car going forward
but keeps looking
in a rear mirror.
This is an insecure
state of mind, and
knowledge of such
type is for its own
safety. Such a knowledge which is based on
past information is used in safety of
planning, decision or match fixing but, is not
natural or effortless act of prediction.
This idea of knowledge can be easily
understood by a few examples. In India,
governments are insulated from market.
Employees, by a law, get promotion in a
time bound manner. This promotion in
career is not on merit; or, very rarely, merit
can be made an exception. A person who
joins a cadre at a very young age is sure to
reach at the level of managing director or
chief secretary. This is predestined because
by the age of 60 years, a retirement age,
only that person in that batch can stay in the
organization. That person knows from the
day one, that he is a future chief secretary or
the director in the company, he or she just
entered. Similar is a case of first child of a
king who becomes a king, automatically. It
is certain that first son of a family in a
traditional system becomes head of the clan.
He gets special treatment unlike a child or
working class employee but as a future king
or head of a clan. This is an example of the
knowledge and its effect in people.
Those who forecast the scenario by
knowledge of the tradition or a system try to
take undue advantage. This knowledge is
misused. When this happens, intellectually
very superior people (with knowledge)
become dangerous to humanity. Rawan (the
king of Lanka) was a person with high
intellectual capability. He tried to destroy a
natural system (dharma) in society for his
personal advantage.
More is the uncertainty, more is
requirements of knowledge. Energy markets
are uncertain because of competition from
different technologies, political and market
forces. Given higher uncertainty, forecasting
or knowledge is difficult to make. Stock
market or act of investing is similarly a field
of intensive knowledge, and attracts the
brilliant minds. Politics (when it is not a
family rule), is also an uncertain field.
Electoral politics is uncertain and forecasts
of any person to be chosen as head of a state
against a competition is highly demanding
intellectual rigor.

QUALITY FOR HUMANS
Page13
System based Knowledge
Knowledge is „realization of the system‟.
We all know that natural system or laws of
nature exists
already and is
uncovered. Laws
of nature cannot
be broken and
this can be a
basis of
forecasting. If
somehow „that
system‟ is
known perfectly, it is no need to see
anything in past or future, and any
forecasting is verified.
Galileo contradicted traditional belief about
movement of the earth in relation to the sun.
This was an obvious fact that the sun rises
and sets every day. This belief or
assumption was changed by efforts of
Galileo who backed up the prediction or
forecasts with a rationale.
Knowledge in such a scenario becomes
universal truth. By forecasting with
knowledge of a system, everybody knows
whatever it needs to know in advance, and
this is a way to end all conflicts. For
example, if we know that water boils at 100
degree C, it is used every day in cooking
rice without any forecasts. No record, no
data and no information are needed for
cooking rice because this forecasting is a
result of established knowledge of the
physics or physical system.
This means, system of nature is independent
of the knowledge of the system which
people gather by their intellectual ability.
Knowledge of science gets challenge from
scientists themselves. If anyone tries to
manipulate knowledge in selfish uses, any
forecasts made with it cannot become
truthful.
Intellectually independent Knowledge
‘wisdom’
Knowledge is, 'seeing the unseen through
computational or logical ability' or 'best
guess' or forecast. Since knowledge is a best
guess, it is very much possible that two or
more people with knowledge (containing
error or biases), can come out with their
different predictions or forecasts. Any bias
in knowledge makes a prediction incorrect.
If intention is not good, however be
intellectual capacity, knowledge will not
deliver accurate and consistent forecasts.
In courts, two
lawyers contest
against a case. These
lawyers have great
knowledge but have
a bias or interest in
winning a court case.
For this reason, their forecasts differ. But, a
judge is relatively novice, a paid employee
and insulated from market. Judge is system
dependent. Judge makes a forecast which is
independent of bias of any of the lawyers.
Our lives are filled by examples. In political
elections, different TV channels forecasts
differently by their highest intellectual
capability. Some say A wins and another say
B wins. But the public who is without any

QUALITY FOR HUMANS
Page14
data or information and is not biased either
by A or B, decides finally who should
actually win and makes a correct forecast.
Knowledge is necessary just as soap is
required for cleaning ignorance. But after
ignorance is cleaned, soap is cleaned too.
Similarly, knowledge exists till ignorance
exists. Once ignorance is gone, knowledge is
gone too. There is no existence of
knowledge without ignorance. Electricity lit
lightings are example of knowledge because
it is needed in night. But soon after the sun
arises, night or darkness or ignorance ends
and simultaneously, electrically lit lightings
become useless.
Self-realization does not come from what
one knows intellectually but what one
becomes as a result of that knowledge – The
Bhagwat Gita
Knower and known both, become one.
Knowledge becomes a character which is
inseparable from body and mind. Becoming
a fish is a result of that knowledge which it
intellectually, by a PhD in aquaculture
cannot.
Remember, purpose of
knowledge is to destroy
all doubt or disbelief.
Once a belief is re-
established, ego or
individuality of mind
ends. All biases end.
This is a state of peace of mind or stable
mind or mind without defense. Knowledge
gives us a hope by absence of conflicts, and
this loss of individual ego rebuilds trust.
Truth is beyond knowledge and ignorance.
Truth exists unchanged and active
irrespective of whether or not we know it or
not know it. Truth is independent of all
knowledge or means of prediction as well as
prediction itself. A forecast with zero bias in
points of view is Truth. All differences end.
TRUTH:
Finally, it is one thing what actually will
happen. 'Truth' is therefore independent of
any knowledge or prediction or forecasts.
There are no prizes for guessing a truth such
as the sun rises in the east. The truth is
always universal, ever present, and no
secret.
Truth is thoughtless. But this
thoughtlessness comes by
processing of thoughts.
Millions of tons of gold dust
produce just a few kilogram of
pure gold. Similarly, this
reduction of thoughts is a step by step
process. No conflict (record level), no
competition/surveillance (data level), no
worry (information level), no
forecast/expectation (knowledge level) and
no inquiry and no thoughts (truth level). As
and when humanity develops, people will
enjoy this journey of relief from reactive
thoughts.
Everyone, at all times knows the truth but is
unaware of it without thinking.

QUALITY FOR HUMANS
Page15
सत्य प्राप्ति की वैदिक (भारिीय) ववधि और साांसररक
(पाश्चात्य) ववधि में भभन्निा
मोग, आत्भ ऻान है। जिस िीव को एक फाय आत्भ
ऻान हो िाम तफ वह आॉख, कान, नाक मा अन्म
इॊद्रिमों औय उनसे प्राप्त चित्र (ऩर्शेप्र्शन) औय उनसे
ननर्भित वविायों ऩय ऻान के र्रमे कबी ननबिय नह ॊ
यह िाता। आॉखें सबी के ऩास होतीॊ हैं ककन्तु हय
एक व्मजतत ककसी वस्तु, व्मजतत मा घटना भें
तमा देखता है मह उस ऩय ननबिय होता है ... न
कक आॉखों ऩय मा िो कु छ आॉखों से द्रदखता है मा
द्रदख सकता है। कोई बी आत्भा िफ ककसी
घटना मा व्मजतत मा वस्तु को देखती है तफ उससे
उत्ऩन्न वविाय भन भें एक चित्र फनातीॊ है, औय
उस चित्र के अॊदय बी एक चित्र होता है औय इस
तयह वह एक ह दृश्म को कई स्तय ऩय एक साथ
देख रेती है।
तमा देखना है मह आत्भा ऩय ननबिय है न कक
आॊखों ऩय। फुवि, आॉख से प्राप्त दृश्म औय भन भें
ऩड़ी स्भृनतमाॉ र्भरा कय ह चित्र मा चित्त का
ननभािण कयते हैं औय इस तयह भन ऩय खीॊिी
स्भृनतमों के कायण, अरग अरग िीवात्भा एक ह
सत्म को अरग अरग देखती औय सभझती
है। भन ऩय ऩद्रहरे से ह ऩड़ी अनावश्मक स्भृनतमाॉ
मद्रद र्भटाई िा सकें तो भन सदैव साप यहेगा औय
कपय आत्भा वह देखेगी िो फुवि औय आॊखों से वह
देखना िाहेगा। स्भृनत कोई फुय फात नह ॊ है
ककन्तु मद्रद वे स्भृनतमाॊ मद्रद भन ऩय से र्भटाईं
नह ॊ िा सकतीॊ हों तफ आत्भा को देखने औय
सभझने भें वह भन कद्रिनाई ऩैदा कयती है
जिससे उसका कोई न कोई दृजटटकोण फनने

QUALITY FOR HUMANS
Page16
रगता है। दृजटटकोण मा वैिारयक भागि के ननभािण
औय उसकी फाध्मताओॊ के कायण ह िीव को
िद्रटरतामें ऩैदा होती है औय आमु के फढ्ने के
साथ ह भनुटमों भें सयर औय स्वाबाववक गुण
नह ॊ यह िाते। इसे ह भन ऩय सॊस्काय ऩड़ना
कहते हैं।
िो िीवात्भा फार सुरब भन से बफना ककसी
िद्रटर भन औय दृजटटकोण के िीना सीख रेता है
वह िो बी देखता औय सभझता है सत्म होता है।
भनुटम औय भनुटम भें र्बन्नताओॊ का कायण के वर
भन की िद्रटरताएॉ मा उनभें दृजटटकोण का
ननर्भित होना है। िीवों भें आत्भा, फुवि औय इॊद्रिम
कबी अरग अरग नह ॊ होते। फच्िे औय मोगी
वह उदाहयण हैं जिनभें भन की र्बन्नता नह ॊ
होती। मे सबी सि ह देखते, फोरते औय सभझते
हैं। इस अवस्था भें, ककसी का ककसी दूसये
को प्रभाण द्रदखाने मा र्सि कयने की तमा
आवश्मकता? उनभें स्वाबाववक ववश्वास औय प्रेभ
फना यहता है िफ तक भन ऩय कोई सॊस्काय नह ॊ
ऩड़ िाते। फच्िों औय सॊतों ऩय सदैव बयोसा ककमा
िा सकता है ककन्तु ककसी ऻानी मा ऩेर्शेवय ऩय
बयोसा कयने की कीभत िुकानी ऩड़ती है।
श्रिावान रबते ऻानभ ... बगवत गीता
फड़े हो िाने ऩय, सॊसाय से वववर्श हो कय, िीव का
भन िद्रटर हो िाता है औय दृजटटकोण की इस
िड़ता के कायण हय एक व्मजतत अरग अरग हो
िाता है। अफ उनकी आत्भा सत्म नह ॊ देखती
फजकक वे उसी सत्म को भन भें फने दृजटटकोण के
कायण, ऩयावनतित सत्म के प्रकार्श को देखतीॊ हैं। इसे
ह वविाय कहते हैं। वविाय, भन से ऩयावनतित हुआ
सत्म है। सॊसाय वह है िो द्रदखता हो। द्रदखने
का अथि ह है कक वह सत्म नह ॊ है। सूमि का
प्रकार्श ऩायदर्शी होता है िो द्रदखता नह ॊ
तमोंकक वह सत्म का प्रतीक है। उसी प्रकार्श को
िफ वस्तुएॊ ऩयावनतित कयतीॊ हैं तफ वे ऩयावनतित
प्रकार्श ह उस वस्तु को दृश्म फना देतीॊ हैं। इसी
तयह र्शाॊत भन भें चित्त नह ॊ फनता औय िो बी
द्रदखता है वह सत्म मा सूमि का प्रकार्श है। ककन्तु
वह एक सत्म िफ र्बन्न र्बन्न व्मजततमों के
भन से टकया कय िफ वाऩस आता है तफ उसे
साॊसरयक वविाय कहते हैं, औय जिसके अरग
अरग दृजटटकोण से आने के कायण र्बन्न र्बन्न
रगता है। सबी के अऩने अऩने वविाय होते हैं िो
उनका व्मजततगत सत्म है औय मह कायण है कक
साॊसरयक वविायों से, साविबौर्भक सत्म का र्शोध
सयर नह ॊ है।
अरग अरग िीवों के वविाय िद्रटर भन से
ननकरते हैं इसर्रए वे उसी िद्रटरता के अनुसाय
र्बन्न र्बन्न होते हैं । मह कायण है कक सॊसाय
िीव का एक दूसये ऩय ववश्वास कयना सॊबव नह ॊ
होता । सॊसाय िीव का मह श्रिा ववह न
होना उन्हें वह ऻान नह ॊ दे सकता जिससे भन
र्शाॊत हो सके , औय सत्म का दर्शिन हो। उन्हें एक
दूसये को प्रभाण देना होता है औय उस सबी प्रभाण
की र्सिाॊतों की कसौट ऩय ऩय ऺा की िाती है
जिससे ऩुन् सत्म का ऻान हो ऩाता है। ऻान
प्राजप्त की मह ऩजश्िभी ववचध है। ऩजश्िभी ऻान
प्राजप्त की ववचध सॊस्काय िन्म है, जिससे िो बी
इॊद्रिमाॉ ग्रहण कयतीॊ हैं उन अरग अरग दृजटटकोण
से प्राप्त तथ्म को प्रभाण फनामा िाता है, उस
प्रभाण को इनतहास फनामा िाता है जिससे वे
सुयक्षऺत यहें औय उनभें पे य फदर न ककमा िा
सके । उस इनतहास मा ऩुयाण से प्राप्त सूिना (मा
ननणिम रेने का साहस ) र्रमे िाते हैं जिससे
प्रमोग द्वाया वह तथ्म मा जस्थनतमाॉ दुफाया
उत्ऩन्न हो सके , औय उस तथ्म को सभझने का
र्सिान्त ननर्भित हो। उस सूिना से ननणिम कयने
की करा मा र्सिान्त ननभािण का राब मह है कक

QUALITY FOR HUMANS
Page17
ऩूवािनुभान ककमा िाना सॊबव हो, औय ऩूवािनुभान
की इस ववचध को ह ऻान कहते हैं। ऻान भें त्रुद्रट
फनी ह यहती है तमोंकक मह देखा िाता है कक
ककसी बी र्सिान्त का दो ऻानी अरग
अरग उऩमोग कयके बी ऩूवािनुभान अरग
अरग कयते हैं िफकक सत्म तो एक ह होता है।
इस तयह िफ र्सिान्त मा ऻान, ऻानी के
दृजटटकोण से ऩूणित: भुतत हो िाम तफ वह
ऻान त्रुद्रट यद्रहत है, औय तफ उसे सत्म कहते
हैं। ऩजश्िभी सभ्मता भें ऻान प्राजप्त की ववचध
इन सात ियणों (तथ्म, प्रभाण, इनतहास, सूिना,
प्रमोग, ऻान, सत्म) भें होती है।
वेद अऩौरुषेम कहराते हैं, इसी ककसी व्मजतत ने
नह ॊ र्रखा। इसे उन आत्भाओॊ ने र्रखा है जिनका
भन बफरकु र िद्रटर नह ॊ है औय हय एक िीव
मद्रद साप भन से देखेगा तफ उसे बी वह द्रदखेगा।
वह सॊत मा ऋवष कहराते हैं। फच्िे मा जिसका
बी भन ककसी वविाय से दूवषत मा सॊस्कारयत नह ॊ
हैं वे सदैव सच्िे ह होंगे औय उनभें कोई बी एक
दूसये के सभान ह देखेगा औय सभझेगा औय
उनका र्रखा ग्रॊथ ह , वेद है। वह ऋवष हैं। िफ
सबी उसी सत्म को देखते हैं तफ ककसी को ककसी
से ककसी प्रभाण की तमा आवश्मकता? ऩूवि मा
वैद्रदक सभ्मता भें ऻान प्राजप्त की ववचध र्सपि दो
ियणों (तथ्म, सत्म) भें होती है। अथाित िो बी
तथ्म है वह सत्म ह है तमोंकक तथ्म से प्रभाण,
इनतहास, सूिना, प्रमोग, ऻान (ऩूवािनुभान) के भागि
से होते हुमे सत्म तक के रॊफे भागि की कोई
आवश्मकता नह ॊ यहती। वेद मा बगवत गीता
ककसी व्मजतत ने नह ॊ र्रखी है वह स्व अथाित
आत्भा मा ब्राह्भण से ननकर वाणी है। इसका अथि
है कक सबी िीव उसे अऩना ह कहेंगे तमोंकक वह
उनभें से हय एक की अऩनी ह भौर्रक सोि है।
वह सॊत की वाणी है औय सॊत वह है जिसका भन
र्शाॊत हो अथाित उसे व्मजतत औय व्मजतत भें
र्बन्नता का कोई ऻान न हो। ऻान मा र्शास्त्र मा
र्सिान्त िैसे बौनतक र्शास्त्र मा भनो ववऻान बी
सत्म के सभीऩ होते हैं तमोंकक सबी उसका अथि
औय उऩमोग एक ह तयह सभझते हैं, औय इस भन
की एकात्भकता से दृजटटकोण की र्बन्नता सभाप्त
हो िाती है।
तमा वास्तववक सत्म, ककसी बी ऻान अथवा
ऩूवािनुभान के सैिाॊनतक साधनों से भुतत है? हाॉ ।
प्रकृ नत का ननमभ अकाट्म है बरे ह उसका ऻान
ककसी को हो मा न हो। ऻान से सत्म फदरता
नह ॊ। गोस्वाभी िी ने कहा है, होहई सो िो याभ
यचि याखा, को करय तयक फढ़ावद्रहॊ र्शाखा। जिस
तयह वषाि का िर िो ऩवित ऩय िा ऩहुॊिता है वह
उस ऊॊ िाई से गहयाई की ओय ह फहेगा
औय नद्रदमों से होता हुआ सभुि भें र्भरता है।
सत्म ननवविवाद है औय कोई बी वविाय मा उनसे
ननर्भित ऻान मा ऩूवािनुभान उसे नह ॊ फदर सकते।
ककन्तु व्मजततगत ऻान के कायण िीवनधायामें
टेढ़ भेढ़ नद्रदमों के फहाव की तयह अरग अरग
होतीॊ हैं। सत्मदर्शी उन नद्रदमों की तयह हैं िो
सभुि ऩहुॉिने तक सयर मा सीधे होते हैं
िफकक वविाय मा ववकाय दर्शी िीव का भागि
िद्रटर औय अववश्वासी होता हैं िो ऻान प्राजप्त के
र्रए तथ्म, प्रभाण, इनतहास, जस्थनत, सूिना, र्सिान्त
के घुभावदाय यास्ते से होते हुमे सत्म तक ऩहुॉिते
हैं।
सवित्र उऩजस्थत िर िीवात्भा है, ऩृथ्वी की सतह
भन, औय ऩयभ आत्भा का सत्म ह सभुि। िर
सदैव ह सभुि की ओय फहेगा। इसका अथि है कक
सबी आत्भाओॊ का रक्ष्म एक है औय वे सबी
सभुि मा ऩयभ आत्भा से र्भरने की ह इच्छा
यखते हैं। मह सत्म है ककन्तु सत्म को िानते हुमे
बी िर मा आत्भा कबी बी भन का नतयस्काय
नह ॊ कय सकता। िर फहेगा तो ऩृथ्वी की सतह

QUALITY FOR HUMANS
Page18
ऩय ह , इसर्रमे उसका फहाव ऩरयजस्थनतमों ऩय
ननबिय है। आत्भा (िर) का रक्ष्म सभुि (ऩयभ
आत्भा) है ककन्तु उसका भागि ऩृथ्वी की सतह
(भन) अथाित ऩरयजस्थनत ऩय ननबिय है। मह कायण
है कक कु छ नद्रदमाॊ सयर, र्शाॊत यह, सीधे सभुि भें
आ चगयतीॊ हैं िफकक कु छ नद्रदमाॊ भन भें ऩड़ी
वैिारयक ऩरयजस्थनतमों मा र्सिाॊनतक ऻान की
िद्रटरता के कायण घुभावदाय भागि से होती हुमी
अॊतत् उसी सभुि भें चगयतीॊ हैं। स्वाध्माम मा
आत्भानुबूनतक सत्म िो ऋवषमों मा सॊतों का
वैद्रदक भागि है वह सयर भागि है, औय दूसया, ऻान
िो अरग अरग व्मजततमों के वविायों से सॊर्शोचधत
कय प्राप्त ककमा गमा है औय घुभावदाय है, अरग
अरग नह ॊ होते। ऻान, वैिारयक ऩूवािनुभान मा
भन भें फनी नद्रदमाॊ हैंजिसका व्मजततगत अजस्तत्व
है, िफकक सत्म प्रत्मऺ मा सभुि जिसभें ककसी का
कोई व्मजततगत अजस्तत्व औय र्बन्नता नह ॊ
होती। र्सिाथि गौतभ को सत्म की खोि थी। उन्हें
सत्म के रक्ष्म का ऩता था औय उसी की खोि
कय यहे थे। भन की ऩरयजस्थनतमाॉ मा वविाय से
ननर्भित र्सिान्त कै से बी हों वे सत्म को नह ॊ
फदरते। ऻान से ऩरयजस्थनतमों को सभझने भें
सहामता र्भरती है िफकक उससे सत्म नह ॊ
फदरता। र्सिाथि गौतभ िफ फुि फन गमे तफ
उन्होने मह ऩामा कक सबी िीव फुि ह हैं औय
अऩने अऩने ऩरयजस्थनतमों के अनुसाय स्वाध्माम,
सॊस्काय मा अन्म श्रोतों से प्राप्त ऻान मा ननर्भित
भागों से होते हुमे उसी एक सत्म की प्राजप्त कयते
हैं। मह प्रकृ नत का ननमभ मा धभि है।
आॉख वारा िो (प्रकार्श की गनत द्वाया) फहुत
सयरता से देख रेता है उसे ह असॊख्म नेत्रह न
(ध्वनन की गनत द्वाया)अऩने अऩने अरग अरग
अनुबव, प्रभाण, नाऩ तौर औय िद्रटर र्सिाॊतों से
एक दूसये को र्सि कयते यहते हैं। ऋवष मा र्र्शर्शु
जिनभें भन की िद्रटरता नह ॊ है वे फुवि के आॉख
से फड़ी सयरता से सबी ओय सत्म को ह देखते
हैं, िफकक ऩढे र्रखे मा ऩेर्शेवय मा साॊसरयक ऻानी,
भन की िद्रटरता से उसी सत्म को अरग अरग
िश्भे से देखते हैं। उन्हें वह अरग अरग तथ्म
को देखते हैं औय कपय वे अऩने अऩने दृजटटकोण
मा िश्भें की र्बन्नता को, उन तथ्मों को र्सिान्त
के ऻान से ऩयखते हैं औय तफ उससे प्राप्त सभान
ननटकषि को र्सि कय उसे सत्म का नाभ देते
हैं। एक भूखि व्मजतत की ख्मानत फड़े फुविभान
होने की होती है तमोंकक वह र्सि कयना सीख
िाता है। िफकक, सॊत जिसे सत्म ह द्रदखता हो,
उसे फुवि के उऩमोग मा उस सत्म को प्रभाण मा
र्सिाॊतों की तमा आवश्मकता? नेत्रह न िो प्रभाण
औय तकि मा प्रदर्शिन से ककसी ऻान को र्सि
कयने भें भाद्रहय है ककन्तु सत्म से अनर्बऻ है
उससे िीता नह ॊ िा सकता। वह ननटिुय औय
ऻानी नेत्रह न िफ ऋवषमों मा फार सुरब चित्त
सॊतों (िो प्रेभ, ननववििाय सत्म औय ऩयस्ऩय ववश्वास
से अर्बन्न आत्भामें हैं) को र्र्शऺा देते हैं तफ
उस जस्थनत भें वे ऋवष मा सॊत भौन यहते हैं।
ऩाश्िात्म सभ्मता भें फहुधा रोग सत्म को नह ॊ
िानते। उनभें िॊगर िानवयों की तयह तीव्र फुवि
होती है औय िीववका औय प्रिनन ह उनके िीवन
का रक्ष्म है। फुवि का उऩमोग एक दूसये का
र्र्शकाय कयने मा रड़ने, ननभािण मा र्शासन कयने
के र्रमे उत्तभ है। उनभें ऩयस्ऩय ववश्वास नह ॊ
होता जिनके कायण उनके सॊफॊध का आधाय कोई
न कोई प्रभाण मा र्सिान्त की खोि होती है
जिससे वे ककसी तथ्म को एक दूसये को र्सि कय
सकें , औय यण नीनत मा प्रनतस्प्रधा ह श्रेटिता का
आधाय है।मह िानवय िफ र्शासन व्मवस्था का
ननभािण कय, ऩयस्ऩय कानून फना कय, सुयक्षऺत
यहना सीखते हैं औय तफ उन कानूनी फॊधन भें
यहने का अभ्मस्त िानवय ह ऩर्शु मा ऩजलरक
कहराते हैं। ऩर्शु मा ऩजलरक होना िानवयों के र्रमे

QUALITY FOR HUMANS
Page19
गौयव है तमोंकक वे ननमॊबत्रत यह कय प्रनतस्प्रधा मा
यणनीनत से ववकास कयते हैं। तमा रड़ने से
ऩरयबावषत सपरता-असपरता का भाऩ कोई
ववकास हो सकता है? ऩर्शुओॊ की मह एक
ववस्भमकाय सोि है। उनको आत्भ ऻान नह ॊ होता
इसर्रमे उनकी सपरता मा असपरता वे स्वमॊ
तम नह ॊ कय ऩाते फजकक वह उनके र्शत्रु की ऊॊ िाई
ऩय ननबिय होती है। उन्हें कबी मह ऩता नह ॊ होता
कक सत्म सबी का एक ह है, औय सबी एक ह हैं
औय के वर ऩरयजस्थनत के ह कायण अरग अरग
द्रदखते हैं। भन की मह र्शाॊनत उसके स्वमॊ के खोि
मा आत्भ ऻान से ह सॊबव है। बायत की वैद्रदक
सभ्मता भें, सत्म का ऻान, यणनीनत से नह ॊ
फजकक भन भें र्शाॊनत का अनुबव है। इस अनुबव
को प्रेभ कहते हैं। प्रेभ भें त्माग मा उत्सगि की
प्रसन्नता होती है। मह कायण है कक बायतीम फड़े
बोरे औय ननधिन होते हुमे बी प्रसन्न यहते हैं।
उनभें सपरता औय असपरता मा भान अऩभान
की चिॊता नह ॊ होती। उनभें सृिन मा प्रकृ नतक
ऻान की फार सुरब जिऻासा होती है औय वे उसे
ननस्वाथि फाॊटने भें कबी सॊकोि नह ॊ कयते। उनभें
व्मजततगत भन की िद्रटरता नह ॊ होने से वे
स्वबाव से ह दमारु होते हैं औय ककसी प्रनतस्प्रधा
मा यणनीनत भें कु र्शर नह ॊ होते।
मोगी भुतत होता है। वह िागते, सोते औय र्शय य
के न यहते हुमे बी सफ कु छ बफना देखे, सुने, स्ऩर्शि
मा अन्म ननबियताओॊ िैसे चित्त मा वविाय के , सफ
कु छ देखता है औय सभम औय दूय बी उसके र्रमे
कोई फॊधन नह ॊ होते। देखने वारा आत्भा है औय
आत्भा र्शय य औय उन इॊद्रिमों औय भन ऩय ननबिय
यहता है मा नह ॊ मह उसका भुतत िुनाव है
भिफूय नह ॊ। वे मोगी द्रदखते नह ॊ तमोंकक सत्म
सदैव ननववििाय मा ऩायदर्शी होता है िफकक िो
द्रदखता है वह उसी सत्म का ऩयावनतित प्रकार्श मा
वविाय है। आत्भा सत्म देखती है इसर्रए सत्म का
प्रकार्श, सभम औय दूय िो गनत के प्रभाण हैं उनसे
अप्रबाववत यहती है। रयरेद्रटववट मा साऩेऺता के
र्सिान्त से इस कथन को सभझा िा सकता है।
…………………………………………………………………………………………………………………….

QUALITY FOR HUMANS
Page20
The Spiritual Wisdom of Albert Einstein
Pondering the unknown with the world's
most famous scientist
Though he was the most famous scientist of
his time, Albert Einstein knew we could
never fully understand the workings of the
world within the limitations of the human
mind. Experiencing the universe as a
harmonious whole, he encouraged the use of
intuition to solve problems, marveled at the
mystery of God in nature, and applauded the
ideals of great spiritual teachers such as
Buddha and Jesus.
In Search of the Cosmic Man
The following is an excerpt of his writings
that explore the meeting place between
science and spirituality, giving us a
fascinating glimpse into how Einstein saw
the world:
“School failed me, and I failed the school. It
bored me. The teachers behaved like
Feldwebel (sergeants). I wanted to learn
what I wanted to know, but they wanted me
to learn for the exam. What I hated most was
the competitive system there, and especially
sports. Because of this, I wasn‟t worth
anything, and several times they suggested I
leave.
This was a Catholic School in Munich. I felt
that my thirst for knowledge was being
strangled by my teachers; grades were their
only measurement. How can a teacher
understand youth with such a system?
Einstein felt strangled by his grade-driven
teachers at school
Order in the Universe, Disorder in the
Human Mind
From the age of twelve I began to suspect
authority and distrust teachers. I learned
mostly at home, first from my uncle and
then from a student who came to eat with us
once a week. He would give me books on
physics and astronomy.
The more I read, the more puzzled I was by
the order of the universe and the disorder of
the human mind, by the scientists who didn‟t
agree on the how, the when, or the why of
creation.
Then one day this student brought me
Kant‟s Critique of Pure Reason. Reading

QUALITY FOR HUMANS
Page21
Kant, I began to suspect everything I was
taught. I no longer believed in the known
God of the Bible, but rather in the
mysterious God expressed in nature.
The basic laws of the universe are simple,
but because our senses are limited, we can‟t
grasp them. There is a pattern in creation.
If we look at this tree outside whose roots
search beneath the pavement for water, or a
flower which sends its sweet smell to the
pollinating bees, or even our own selves and
the inner forces that drive us to act, we can
see that we all dance to a mysterious tune,
and the piper who plays this melody from an
inscrutable distance—whatever name we
give him—Creative Force, or God—escapes
all book knowledge.
Science is never finished because the human
mind only uses a small portion of its
capacity, and man‟s exploration of his world
is also limited.
A musical Einstein believed we all danced to
a mysterious tune within
Experiencing the Universe as a
Harmonious Whole
Creation may be spiritual in origin, but that
doesn‟t mean that everything created is
spiritual. How can I explain such things to
you? Let us accept the world is a mystery.
Nature is neither solely material nor entirely
spiritual.
Man, too, is more than flesh and blood;
otherwise, no religions would have been
possible. Behind each cause is still another
cause; the end or the beginning of all causes
has yet to be found.
Yet, only one thing must be remembered:
there is no effect without a cause, and there
is no lawlessness in creation.
If I hadn‟t an absolute faith in the harmony
of creation, I wouldn‟t have tried for thirty
years to express it in a mathematical
formula. It is only man‟s consciousness of
what he does with his mind that elevates him
above the animals, and enables him to
become aware of himself and his
relationship to the universe.
I believe that I have cosmic religious
feelings. I never could grasp how one could
satisfy these feelings by praying to limited
objects. The tree outside is life, a statue is
dead. The whole of nature is life, and life, as
I observe it, rejects a God resembling man.
Man has infinite dimensions and finds God
in his conscience. [A cosmic religion] has no
dogma other than teaching man that the
universe is rational and that his highest
destiny is to ponder it and co-create with its
laws.
Unveiling the Magnificence of Creation
I like to experience the universe as one
harmonious whole. Every cell has life. Matter,
too, has life; it is energy solidified.

QUALITY FOR HUMANS
Page22
Einstein discussing Science and God with
Indian spiritual teacher Tagore
Our bodies are like prisons, and I look
forward to be free, but I don‟t speculate on
what will happen to me.
I live here now, and my responsibility is in
this world now. I deal with natural laws.
This is my work here on earth.
The world needs new moral impulses which,
I‟m afraid, won‟t come from the churches,
heavily compromised as they have been
throughout the centuries.
Perhaps those impulses must come from
scientists in the tradition of Galileo, Kepler
and Newton. In spite of failures and
persecutions, these men devoted their lives
to proving that the universe is a single
entity, in which, I believe, a humanized God
has no place.
The genuine scientist is not moved by praise
or blame, nor does he preach. He unveils the
universe and people come eagerly, without
being pushed, to behold a new revelation:
the order, the harmony, the magnificence of
creation!
And as man becomes conscious of the
stupendous laws that govern the universe in
perfect harmony, he begins to realize how
small he is. He sees the pettiness of human
existence, with its ambitions and intrigues,
its „I am better than thou‟ creed.
This is the beginning of cosmic religion
within him; fellowship and human service
become his moral code. Without such moral
foundations, we are hopelessly doomed.
Einstein believed that the real scientist has
faith
Improving the World with Ideals, not
Scientific Knowledge
If we want to improve the world we cannot
do it with scientific knowledge but with
ideals. Confucius, Buddha, Jesus and
Gandhi have done more for humanity than
science has done.
We must begin with the heart of man—with
his conscience—and the values of
conscience can only be manifested by
selfless service to mankind.
Religion and science go together. As I‟ve
said before, science without religion is lame
and religion without science is blind. They
are interdependent and have a common
goal—the search for truth.
Hence it is absurd for religion to proscribe
Galileo or Darwin or other scientists. And it

QUALITY FOR HUMANS
Page23
is equally absurd when scientists say that
there is no God. The real scientist has faith,
which does not mean that he must subscribe
to a creed.
Without religion there is no charity. The
soul given to each of us is moved by the
same living spirit that moves the universe.
I am not a mystic. Trying to find out the
laws of nature has nothing to do with
mysticism, though in the face of creation I
feel very humble. It is as if a spirit is
manifest infinitely superior to man‟s spirit.
Through my pursuit in science I have known
cosmic religious feelings. But I don‟t care to
be called a mystic.
I believe that we don‟t need to worry about
what happens after this life, as long as we do
our duty here—to love and to serve.
I have faith in the universe, for it is rational.
Law underlies each happening. And I have
faith in my purpose here on earth. I have
faith in my intuition, the language of my
conscience, but I have no faith in
speculation about Heaven and Hell. I‟m
concerned with this time—here and now.
The intuitive mind is a sacred gift
It is Intuition which Advances Humanity
Many people think that the progress of the
human race is based on experiences of an
empirical, critical nature, but I say that true
knowledge is to be had only through a
philosophy of deduction. For it is intuition
that improves the world, not just following a
trodden path of thought.
Intuition makes us look at unrelated facts
and then think about them until they can all
be brought under one law. To look for
related facts means holding onto what one
has instead of searching for new facts.
Intuition is the father of new knowledge,
while empiricism is nothing but an
accumulation of old knowledge. Intuition,
not intellect, is the „open sesame‟ of you.
Indeed, it is not intellect, but intuition which
advances humanity. Intuition tells man his
purpose in this life.
I do not need any promise of eternity to be
happy. My eternity is now. I have only one
interest: to fulfill my purpose here where I
am.
This purpose is not given to me by my
parents or my surroundings. It is induced by
some unknown factors. These factors make
me a part of eternity.”
~ Albert Einstein
Text Source: Einstein and the Poet: In
Search of the Cosmic Man (1983). From a
series of meetings William Hermanns had
with Einstein in 1930, 1943, 1948, and 1954

Management of thoughts ver 1.6

Recommandé

Recommandé

Contenu connexe

Tendances

Tendances (11)

En vedette

En vedette (20)

Similaire à Management of thoughts ver 1.6

Similaire à Management of thoughts ver 1.6 (20)

Dernier

Dernier (20)

Management of thoughts ver 1.6