difficult Zitate

Despite the importance of systems concepts and the attention that they have received and are receiving, we do not yet have a unified or integrated set (i. e., a system) of such concepts. Different terms are used to refer to the same thing and the same term is used to refer to different things. This state is aggravated by the fact that the literature of systems research is widely dispersed and is

therefore difficult to track. Researchers in a wide variety of disciplines and interdisciplines are contributing to the conceptual development of the systems sciences but these contributions are not as interactive and additive as they might be.

If, as I have said, the things already listed were all we had had to contribute, America would have made no distinctive and unique gift to mankind. But there has been also the American dream, that dream of a land in which life should be better and richer and fuller for every man, with opportunity for each according to ability or achievement. It is a difficult dream for the European upper classes

to interpret adequately, and too many of us ourselves have grown weary and mistrustful of it. It is not a dream of motor cars and high wages merely, but a dream of social order in which each man and each woman shall be able to attain to the fullest stature of which they are innately capable, and be recognized by others for what they are, regardless of the fortuitous circumstances of birth or

position.

These young men and women, longing to socialize their democracy, are animated by certain hopes which may be thus loosely formulated; that if in a democratic country nothing can be permanently achieved save through the masses of the people, it will be impossible to establish a higher political life than the people themselves crave; that it is difficult to see how the notion of a higher civic life

can be fostered save through common intercourse; that the blessings which we associate with a life of refinement and cultivation can be made universal and must be made universal if they are to be permanent; that the good we secure for ourselves is precarious and uncertain, is floating in mid-air, until it is secured for all of us and incorporated into our common life.

Waliullah had travelled all the way to Mecca and Medina - a difficult and dangerous undertaking in his days - and studied under half a dozen Sufis and savants of ‘Islamic sciences’, only to ‘discover’ and declare what the meanest mullah in the most obscure village mosque in India had been mouthing for more than a thousand years. He himself wrote as many as 43 books between 1732 and 1762 -

thirty thoughtful years - only to re-echo the routine ravings of a thousand theologians who had continued to thunder ever since the advent of Islam in this country! He wrote hundreds of letters to his contemporary Muslim monarchs and mercenaries, including Ahmad Shah Abdali, whom he considered to be the saviours of Islam in India, only to convey the conventional Islamic message which all of them

had crammed in their cradles - convert of kill the kãfirs, humiliate the Hindus, and establish an Islamic state in keeping with the ‘holy’ commandments of the Quran!

Luc Saunders: What do you think happens to individual consciousness after the death of a body?”
Adyashanti: The question presumes that there is such a thing as individual consciousness. Awakening shows you that there isn’t. The mind creates the illusion of individual consciousness to convince us that this awareness is ours, that it belongs to us. I imagine that, after the death of the body,

it’s very difficult to maintain the illusion of individual consciousness. But who knows? We’ll see. I’ll give you a phone call if I can. [Laughs. ]”