The Nature of our Morality and Emotions (Warrior Poet Mental Yoga 191)

Our moral values, our emotions, our loves are no less real for being part of nature, for being shared with the animal world, or for being determined by the evolution that our species has undergone over millions of years. Rather, they are more valuable as a result of this: they are real. They are the complex reality of which we are made. Our reality is tears and laughter, gratitude and altruism, loyalty and betrayal, the past that haunts us and serenity. Our reality is made up of our societies, of the emotion inspired by music, of the rich intertwined networks of the common knowledge that we have constructed together. All of this is part of the self-same “nature” that we are describing. We are an integral part of nature; we are nature, in one of its innumerable and infinitely variable expressions.

Seven Brief Lessons on Physics

Carlo Rovelli          2014

I did not know (Love vs Sex 247)

And I felt that I never wanted to leave that room, I did not want dawn to come, I did not want the atmosphere that enfolded me to be dissolved. I felt that my dreams and thoughts and prayers were living things, living there in the darkness with me, hovering about my bed and standing over me. And every thought I had was his thought, and every feeling his feeling. I did not know then that this was love — I thought that it was something that often happened, a feeling to be enjoyed and taken for granted.

Happily Ever After

Leo Tolstoy          1859

Of Flag, Fascism, and Fellow Man (Warrior Poet Mental Yoga 187)

To care about a flag (or other inanimate object), a flag that you think you somehow get to personally idolize in whatever supreme image you choose for it to represent, over a just as if not more so valid interpretation from others of the symbolic association/coupling of that same idol, more than you care about the freedom, respectful coexistence, empathy, equal rights, and wellbeing of your fellow man, you are a fascist. The quality of a human being’s soul, the validity of his perspective and the capability of his leadership, is determined by his present and ongoing unbiased compassion, empathy, stability, integrity towards, and peaceful co-existence with his fellow man. To suggest or support the idea that a person not displaying emphatic blind obedience or resigning recognition to your idol or an idol you and your group have chosen to represent an institution, region, country or cause, is un-American, anti-Christian, universally disrespectful, inhumane, and over-dominant bully behavior. It is sweeping collective subjugation shrouded under the prideful masked hood of a supposed respectful-to protect and serve-patriotism; a forced worship and bended (or un-bended) knee under the declaration of the prime importance of celebrated freedom.

If you want a flag, a statue, an idol, or any other symbol to represent anything positive and nurturing for all, it must be represented in the objective reality of the present with love, empathy, respect, honor, and integrity via the persistent actions and behavior of all of those claiming the symbol or idol.

You don’t get to force someone to get up off of a bus seat or to stand as you see fit. If you want them to stand for something, then be the difference yourself, set the example, make them want to get up and stand by your side, next to you, in your cause, in your effort, in your belief, in your prioritizing and unifying love. That’s how you make a difference in the world. That’s what we need more of. That’s how you unify the races, a country, and the world.

Less will fail as it should, because less is nothing more than empty, numb, and over-dominant, doublespeak/doublethink lip service.

Cribb          2017

It is Little to Give (Love vs Sex 246)

“What is there I can give you? Love, it is true.”

“And is that so little?” I asked looking into his eyes.

“Yes, my dear, it is little to give you,” he went on. “You have beauty and youth. Often now I cannot sleep at night for happiness: I lie awake and think of our future life together. I have lived through a great deal, and I think I have found what is needed for happiness: a quiet, secluded life here in the depths of the country, with the possibility of doing good to people to whom it is easy to do good which they are not accustomed to receiving; then work – work which one hopes may be of some use; then leisure, nature, books, music, love for a kindred spirit – such is my idea of happiness, and I dreamed of none higher. And now, to crown it all, I get you, a family perhaps, and all that the heart of man could desire.”

“It should be enough,” I said.

“Enough for me whose youth is over, but not for you,” he pursued. “You have not seen anything of life yet. You may want to seek happiness elsewhere, and perhaps find it in something different. At present you believe that this is happiness because you love me.”

Happily Ever After

Leo Tolstoy          1859

Cribb Comment: I am extremely fond of this passage. Tolstoy reveals the hard to tell truth about love that most do not want to hear or even come close to contemplating; it must be grandiose and dramatic, fervent and uber passionate, and a thrill ride of unending emotional hype, stimulation, and volatile exchange, never just basic, simple, easy, and quietly profound in its energy and transcending bond. He also touches on the attainment and understanding of happiness in life which requires a security and willful stability in individual perspective and contentment of purpose. His promotion of the importance of untainted and unhypocritical good will towards his fellow man is also captured elegantly and succinctly by “doing good to people who are not used to such things and doing so without forcing this “good” upon them in an overstep of intent.” Lastly, his point of youth and its hunger, aware or unaware, for more than love, for more than genuine happiness, is presented with the unselfish tenderness and empathy of a saint. It is an undeniable truth that most youthful “old souls” can’t quite accept about themselves and their overriding desire. They seem unable to digest that real happiness and real love might just be too pure, obtainable, and stable, for the premises and constructs they have anchored into their psyche as defining a normal existence.

I would have preferred for Tolstoy to postulate a manner or theory in which these two characters could have worked together to address and resolve the youthful subconscious yearnings (their burden of misunderstood nervous and excitable egocentric energy) of the wife more effectively and profoundly. It would seem that Tolstoy might believe such a transition utterly impossible without the context of further life experience to curb and temper such youthful yearning.

2017

Envy (Warrior Poet Mental Yoga 186)

“You envy the leaves and the grass because the rain wets them, and you want to be the grass and the leaves and the rain too. But I am content to enjoy them and everything else in the world that is good and young and happy.”

Happy Ever After

Leo Tolstoy          1859

But It’s Here Now (Warrior Poet Mental Yoga 184)

“Some people think that it’s only possible to be happy if one makes noise,” she said, after a pause. “I find it’s too delicate and melancholy for noise. Being happy is rather melancholy—like the most beautiful landscape, like those trees and the grass and the clouds and the sunshine today.”

“From the outside,” said Gumbril, “it even looks rather dull.” They stumbled up the dark staircase to his rooms. Gumbril lit a pair of candles and put the kettle on the gas ring. They sat together on the divan sipping tea. In the rich, soft light of the candles she looked different, more beautiful. The silk of her dress seemed wonderfully rich and glossy, like the petals of a tulip, and on her face, on her bare arms and neck the light seemed to spread an impalpable bright bloom. On the wall behind them, their shadows ran up towards the ceiling, enormous and profoundly black.

“How unreal it is,” Gumbril whispered. “Not true. This remote secret room. These lights and shadows out of another time. And you out of nowhere and I, out of a past utterly remote from yours, sitting together here, together—and being happy. That’s the strangest thing of all. Being quite senselessly happy. It’s unreal, unreal.”

“But why,” said Emily, “why? It’s here and happening now. It is real.”

“It all might vanish, at any moment,” he said.

Emily smiled rather sadly. “It’ll vanish in due time,” she said. “Quite naturally, not by magic; it’ll vanish the way everything else vanishes and changes. But it’s here now.

They gave themselves up to the enchantment. The candles burned, two shining eyes of flame, without a wink, minute after minute. But for them were no longer any minutes. Emily leaned against him, her body held in the crook of his arm, her head resting on his shoulder. He caressed his cheek against her hair; sometimes, very gently, he kissed her forehead or her closed eyes.

“If I had know you years ago . . .” she sighed. “But I was a silly little idiot then. I shouldn’t have notice any difference between you and anybody else.”

Antic Hay

Aldous Huxley          1923

 

 

 

 

Taking Someone Along in Your Soul (Love vs Sex 245)

He knew nothing of the figure’s origin; Goldmund had never told him Lydia’s story. But he felt everything; he saw that the girl’s form had long lived in Goldmund’s heart. Perhaps he had seduced her, perhaps betrayed and left her. But, truer than the most faithful of husband, he had taken her along in his soul, preserving her image until finally, perhaps after many years in which he had never seen her again, he had fashioned this beautiful, touching statue of a girl and captured in her face, her bearing, her hands all the tenderness, admiration, and longing of their love.

Narcissus and Goldmund

Hermann Hesse          1930