Because most of my energies have been consumed on feeling, thinking, and acting with contempt in mind, I realize having very little energy left in to do other things of positive influence to my well-being As it goes, the more I refuse to acknowledge forgiveness of myself and of the person involved, taking pride on the capacity to avenge myself from the hurt, the more that I stand on unstable grounds disturbed, unable to gain inner peace. At this stage, I have tried meditating in different places to seek the beauty and power of nature so I can be enhanced to focus more on myself and reflect on wonderful things about me. This is where I recognize Buddha’s philosophy on the object of practice being oneself and it occurs to resonate well as I allow my mind and heart to obtain a constant picture of all the remarkable traits in my character. This way, I come by degree upon degree of ease, feeling settled and secure that somewhere love is returning for myself and my thoughts cease becoming bothered by embittered grief. Once again, I am with myself because peace has been restored with the help of meditation and acceptance of truth which has altogether enabled me to be emptied of dark and heavy anguish within. Moreover, I am equivalently inspired to learn healthy ideas from “Learning to Speak with Love Again.” According to Hanh “We must learn to speak with love again” for love of speech is something that hugely sustains an individual with positive energy leading to affection and good vibrations of communicating with others. This is particularly true in my case for I have observed a significant connection between inner peace and the potential to create a loving speech which is made possible by the strength of the peace itself. Then the author claims “Through the energy of mindfulness, through concentration, looking deeply into the nature of our suffering makes it possible for us to see the deep causes of that suffering.” There emerges a time when I keep putting the blame on people who have wronged me without thorough examination of the root causes. However, I notice that every time I open up and give others the benefit of the doubt, thinking about the probable faults that must be mine to admit, I am brought to a gradual change of heart. A profound sense of mindfulness helps me to yield to the neutral side on evaluating issue of conflict and consider understanding my view of personal suffering as it relates to empathy over the imperfections of others. Which issues you don’t agree with and why? One such principle I do not totally agree with is “Being There When Someone Is Suffering.” I understand it when Hanh argues “when we are suffering, we have strong need for the presence of the person we love ... So what we can do – right away – is to manifest our true presence to the beloved person ...”. I partly disagree on this issue in the sense that there are people who, in state of depression, prefer to be alone and handle troubles by themselves. It may not take in effect to tell them the mantra with all mindfulness because if they choose not to show their emotions and lock themselves away instead, believing in their own capacity to
Complete Name: Course: Title: A Response Paper on “True Love” by Thich Nh?t H?nh Explain what issues / ideas resonate with you and why. I suppose I find contemplating on the part “Restoring Peace within Yourself” of Thich Nh?t H?nh’s “True Love” to have a great deal of relevance to life, knowing myself and the manner by which I manage my strengths and cope with my weaknesses…
For this paper, the focus is to evaluate the story Super Sad True Love Story by Shteyngart, published in 2010, in relation to aspects such as Symbolic Interactionism, Social Construction of Language and Sapir-Whore Hypothesis. In addition, the concepts to be discussed relate to the construction of the futuristic society in Super Sad True Love Story.
In Love, Hate, and Reparation, Klein traces the origins of the feelings of love and hate from infancy that are evident in the mental lives of adults (Klein, 354). The core motive for Klein doing this research is to understand the children she taught. In my opinion, I think that
in this section stating “The object of your practice should first of all be yourself; Your love for the other, your ability to love another person, depends on your ability to love yourself.” Based on my personal experience of losing confidence on someone who betrayed my
Mead proposed that, the basic fact that others see people differently than they understand themselves creates a distinction between the “I” – the subjective self known as actor and agent – and the “me” – the objective self which other people
readings show that in the process of identifying the deviant people of behaviors, what had been previously perceived to the deviant or morally rejected behaviors, in a critical view, turns out to be a behavior discredited by the society that has set up its own rules of defining
e later wedding trip suites where the accentuation was on making attractive situations, had these prior renditions deliberately reproduced rural lodging. They were little Levittowns with separated cabins with carports, picture windows, yards, living rooms, chimneys, and the most