Holistic Medicine Healing Health

Quotations / Quotes, Information & Research Studies. The Wave Structure of Matter (WSM) explains Our Connection to Universe

Sabbadanam dhammadanam jinati - The gift of truth excels all other gifts.
The world is continuous flux and is impermanent. (Buddha)

Introduction: Introductory Quotes

And the cause of everything is that which we call God. To know God and to live is the same thing. God is Life.
What am I? A part of the infinite. It is indeed in these words that the whole problem lies. The essence of any religion lies solely in the answer to the question: why do I exist, and what is my relationship to the infinite universe that surrounds me?
It is impossible for there to be a person with no religion (i.e. without any kind of relationship to the world) as it is for there to be a person without a heart. He may not know that he has a religion, just as a person may not know that he has a heart, but it is no more possible for a person to exist without a religion than without a heart. (Leo Tolstoy, 1879)

In my Future of an Illusion (1927) I was concerned much less with the deepest sources of religious feeling than with what the common man understands by his religion- with the system of doctrines and promises which on the one hand explains to him the riddles of the world with enviable completeness, and, on the other, assures him that a careful Providence will watch over his life and will compensate him in a future existence for any frustrations he suffers here. The common man cannot imagine this Providence otherwise than in the figure of an enormously exalted father. Only such a being can understand the needs of the children of men and be softened by their prayers and placated by the signs of their remorse. The whole thing is so patently infantile, so foreign to reality, that to anyone with a friendly attitude to humanity it is painful to think that the great majority of mortals will never be able to rise above this view of life. It is still more humiliating to discover how large a number of people living today, who cannot but see that this religion is not tenable, nevertheless try to defend it piece by piece in a series of pitiful rearguard actions. (Sigmund Freud, Society and its Discontents 1930)

The religion of the future will be a cosmic religion. It should transcend personal God and avoid dogma and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things natural and spiritual as a meaningful unity. Buddhism answers this description. If there is any religion that could cope with modern scientific needs it would be Buddhism. (Albert Einstein)

Deep Ecology is rooted in a perception of reality that goes beyond the scientific framework to an intuitive awareness of the oneness of all life, the interdependence of its multiple manifestations and its cycles of change and transformation. When the concept of the human spirit is understood in this sense, its mode of consciousness in which the individual feels connected to the cosmos as a whole, it becomes clear that ecological awareness is truly spiritual. Indeed the idea of the individual being linked to the cosmos is expressed in the Latin root of the word religion, religare (to bind strongly), as well as the Sanskrit yoga, which means union. (Fritjof Capra)(Fox. 1995)

The most important characteristic of the Eastern world view- one could almost say the essence of it- is the awareness of the unity and mutual interrelation of all things and events, the experience of all phenomena in the world as manifestations of a basic oneness. All things are seen as interdependent and inseparable parts of this cosmic whole; as different manifestations of the same ultimate reality.
In Indian philosophy, the main terms used by Hindus and Buddhists have dynamic connotations. The word Brahman is derived from the Sanskrit root brih – to grow - and thus suggests a reality which is dynamic and alive. The Upanishads refer to Brahman as ‘this unformed, immortal, moving’, thus associating it with motion even though it transcends all forms.’ The Rig Veda uses another term to express the dynamic character of the universe, the term Rita. This word comes from the root ri- to move. In its phenomenal aspect, the cosmic One is thus intrinsically dynamic, and the apprehension of its dynamic nature is basic to all schools of Eastern mysticism.
They all emphasize that the universe has to be grasped dynamically, as it moves, vibrates and dances. (Fritjof Capra, 1972.)

Introduction to Holistic Medicine, Healing & Health

For many years I was an Atheist Evolutionist. Only after much study of Philosophy, Physics, Metaphysics and Theology (particularly Tolstoy) did I realise that it is illogical to be an Atheist as Religion simply means our Connection to the Universe (What Exists and Causes all things, i.e. God).

Holistic Medicine, Holistic Healing & Health owes a lot to Eastern Philosophy and their correct realisation of the interconnection of all things. Thus the body and mind are intimately interconnected, not only to one another but also to the cosmos and nature from which we evolved. This correct understanding of what we are as humans is central to understanding how we should live wisely to be healthy (Know Thyself Heal Thyself). These metaphysical foundations can now be simply explained with the Wave Structure of Matter.

We hope you enjoy reading the following philosophy, metaphysics and theology quotes on unity and interconnection (holistic foundations of reality).
Geoff Haselhurst and Karene Howie

Holistic Quotes

Sabbadanam dhammadanam jinati
The gift of truth excels all other gifts

The world is continuous flux and is impermanent. (Buddha)

I will teach you the Truth and the Path leading to the Truth. (Buddha)

Never by hatred is hatred appeased, but it is appeased by kindness. This is an eternal truth. (Buddha)

O Brahmana, it is just like a mountain river, flowing far and swift, taking everything along with it; there is no moment, no instant, no second when it stops flowing, but it goes on flowing and continuing. So Brahmana, is human life, like a mountain river. (Buddha)

‘Wherefore, brethren, thus must ye train yourselves : Liberation of the will through love will develop, we will often practice it, we will make it vehicle and base, take our stand upon it, store it up, thoroughly set it going.’ (Buddha)

For the first time in the history of the world, Buddhism proclaimed a salvation which each individual could gain from him or herself, in this world, during this life, without any least reference to God, or to gods either great or small. (Aldous Huxley)

Mans most disagreeable habits and idiosyncrasies, his deceit, his cowardice, his lack of reverence, are engendered by his incomplete adjustment to a complicated civilisation. It is the result of the conflict between our instincts and our culture. (Sigmund Freud, 1930)

Analyse any human emotion, no matter how far it may be removed from the sphere of sex, and you are sure to discover somewhere the primal impulse, to which life owes its perpetuation. (Sigmund Freud)

It is a handicap if certain accepted scientific conventions become too deeply encrusted in the mind of the student. (Sigmund Freud)

In my Future of an Illusion (1927) I was concerned much less with the deepest sources of religious feeling than with what the common man understands by his religion- with the system of doctrines and promises which on the one hand explains to him the riddles of the world with enviable completeness, and, on the other, assures him that a careful Providence will watch over his life and will compensate him in a future existence for any frustrations he suffers here. The common man cannot imagine this Providence otherwise than in the figure of an enormously exalted father. Only such a being can understand the needs of the children of men and be softened by their prayers and placated by the signs of their remorse. The whole thing is so patently infantile, so foreign to reality, that to anyone with a friendly attitude to humanity it is painful to think that the great majority of mortals will never be able to rise above this view of life. It is still more humiliating to discover how large a number of people living today, who cannot but see that this religion is not tenable, nevertheless try to defend it piece by piece in a series of pitiful rearguard actions. (Sigmund Freud, Society and its Discontents 1930)

The religion of the future will be a cosmic religion. It should transcend personal God and avoid dogma and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things natural and spiritual as a meaningful unity. Buddhism answers this description. If there is any religion that could cope with modern scientific needs it would be Buddhism. (Albert Einstein)

And the cause of everything is that which we call God. To know God and to live is the same thing. God is Life. (Leo Tolstoy, 1879)

What am I? A part of the infinite. It is indeed in these words that the whole problem lies. The essence of any religion lies solely in the answer to the question: why do I exist, and what is my relationship to the infinite universe that surrounds me?
It is impossible for there to be a person with no religion (i.e. without any kind of relationship to the world) as it is for there to be a person without a heart. He may not know that he has a religion, just as a person may not know that he has a heart, but it is no more possible for a person to exist without a religion than without a heart.
True religion is that relationship, in accordance with reason and knowledge, which man establishes with the infinite world around him, and which binds his life to that infinity and guides his actions. The principles of this true religion are so appropriate to man that as soon as people discover them they accept them as something they have known for a long time and which stand to reason. The principles are very simple, comprehensible and uncomplicated. They are as follows:
that there is a God who is the origin of everything;
that there is an element of this divine origin in every person, which he can diminish or increase through his way of living;
that in order for someone to increase this source he must suppress his passions and increase the love within himself;
that the practical means of achieving this consist in doing to others as you would wish to do to you.
All these principles are common to Brahmanism, Hebraism, Confucianism, Taoism, Buddhism, Christianity and Mohammedanism.
(If Buddhism does not provide a definition of God, it nevertheless recognises that with which man unites and merges as he reaches Nirvana. And that something is the same origin which the other religions recognise as God.) (Leo Tolstoy, 1879)

Reason is the power man possesses to define his relationship to the universe. Since the relationship is the same for everyone, thus religion unites men.
Union among men gives them the highest attainable well-being, on both the physical and the spiritual level.
Humanity can only be saved from disaster when it frees itself from the hypnotic influence the priests hold over it, and from that into which the learned are leading it. In order to pour something into a full vessel one must first empty it of its contents. Likewise, it is essential to free people from the deception they are held in, in order for them to adopt the true religion: a relationship with God, the source of all things, which is correct and in accord with the development of humanity, together with the guidance for conduct that results from this relationship.
Religion is the definition of mans relationship to the origin of everything, and of the purpose acquired as a result of this relationship, and of the rules of conduct that follow from this purpose.
And the religion common to all, the basic principles of which are alike in all practices, fully satisfies these demands. It defines mans relationship to God as of a part to a whole. From this relationship follows mans purpose, which lies in increasing his spiritual qualities, and mans purpose leads to the practical rules of the law: do to others as you would have them do unto you. (Leo Tolstoy, 1879)

Deep Ecology is rooted in a perception of reality that goes beyond the scientific framework to an intuitive awareness of the oneness of all life, the interdependence of its multiple manifestations and its cycles of change and transformation. When the concept of the human spirit is understood in this sense, its mode of consciousness in which the individual feels connected to the cosmos as a whole, it becomes clear that ecological awareness is truly spiritual. Indeed the idea of the individual being linked to the cosmos is expressed in the Latin root of the word religion, religare (to bind strongly), as well as the Sanskrit yoga, which means union. (Fritjof Capra)(Fox. 1995)

The most important characteristic of the Eastern world view- one could almost say the essence of it- is the awareness of the unity and mutual interrelation of all things and events, the experience of all phenomena in the world as manifestations of a basic oneness. All things are seen as interdependent and inseparable parts of this cosmic whole; as different manifestations of the same ultimate reality. (Capra, The Tao of Physics)

In Indian philosophy, the main terms used by Hindus and Buddhists have dynamic connotations. The word Brahman is derived from the Sanskrit root brih – to grow- and thus suggests a reality which is dynamic and alive. The Upanishads refer to Brahman as ‘this unformed, immortal, moving’, thus associating it with motion even though it transcends all forms.’ The Rig Veda uses another term to express the dynamic character of the universe, the term Rita. This word comes from the root ri- to move. In its phenomenal aspect, the cosmic One is thus intrinsically dynamic, and the apprehension of its dynamic nature is basic to all schools of Eastern mysticism.
They all emphasize that the universe has to be grasped dynamically, as it moves, vibrates and dances. (Fritjof Capra, 1972.)

In Hinduism, Shiva the Cosmic Dancer, is perhaps the most perfect personification of the dynamic universe. Through his dance, Shiva sustains the manifold phenomena in the world, unifying all things by immersing them in his rhythm and making them participate in the dance- a magnificent image of the dynamic unity of the Universe. (Capra, The Tao of Physics, p211)

The Eastern mystics see the universe as an inseparable web, whose interconnections are dynamic and not static. The cosmic web is alive; it moves and grows and changes continually. Modern physics, too, has come to conceive of the universe as such a web of relations and, like Eastern mysticism, has recognised that this web is intrinsically dynamic. The dynamic aspect of matter arises in quantum theory as a consequence of the wave-nature of subatomic particles, and is even more essential in relativity theory, where the unification of space and time implies that the being of matter cannot be separated from its activity. The properties of subatomic particles can therefore only be understood in a dynamic context; in terms of movement, interaction and transformation. (Capra, The Tao of Physics, p213)

According to quantum theory, matter is thus never quiescent, but always in a state of motion. (Capra, The Tao of Physics, p215)

Modern physics then, pictures matter not at all as passive and inert, but being in a continuous dancing and vibrating motion whose rhythmic patterns are determined by the molecular, atomic and nuclear structures. This is also the way in which the Eastern mystics see the material world. They all emphasise that the universe has to be grasped dynamically, as it moves, vibrates and dances; that nature is not a static but dynamic equilibrium. (Capra, The Tao of Physics, P216)

‘The ‘this’ is also ‘that’. The ‘that’ is also ‘this’… That the that and the this cease to be opposites is the very essence of the Tao. Only this essence, an axis as it were, is the center of the circle responding to endless changes.’ (Fung Yu-Ling, A Short History of Chinese Philosophy, 1958) (Capra, The Tao of Physics)

The mathematical framework of quantum theory has passed countless successful tests and is now universally accepted as a consistent and accurate description of all atomic phenomena. The verbal interpretation, on the other hand, i.e. the metaphysics of quantum theory, is on far less solid ground. In fact, in more than forty years physicists have not been able to provide a clear metaphysical model. (Capra, The Tao of Physics, p143)