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KEY OF LIFE By Henry(Huy)Pham
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BEGINNING
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THIS IS THE MOMENT OF EMBARKING ALL AUSPICIOUS SIGNS ARE IN PLACE
In the beginning, all things are hopeful. We prepare ourselves to star a new. Though we may be intent on the magnificent journey agead, all thing are contained in this firt moment. Our optimism, our faith, our resolution, our innnocence.
In oreder to star, we must make a decision. This is a commitment to daily self-cultivation. We must make a strong connection to our inner selves. Outside are matter are superflous. There for, we alone must make something of ourself, transforming ourselves into the instruments of experiencing the deepnest. Spiritual essence of life.
BEAUTY
LAVENDER ROSES.
INCARNATE FRAGRANCE,
PRIESTLY HUE OF DAWN,
SPIRIT UNFOLING.
Even on the road to hell, flower can make you smile. They are fragile, ephemeral, uncompromising. No one can alter their nature. True, you can easily destroy them, ut you willnot gain anything; you cannot force them to submit to your will.
Flowers arouse in us an instinct to protect them, to appreciate them, and to shelter them. This world is too ugly, to violen. There should be someting delicate to care about. To do so it to be lifted above the brute and to go toward the refined. When we offer flowes on our altar, we are offering a high gift. Money is too vulgar, food too pedestrian. Only flower are unsullied. By offering them, we offer purity.
The tenderness of flower arouses mercy, compassion, and understaning. If that beauty is delicate, so much the better. Life itself is fleeting. We should take the time to appreciate beauty in the midst of temporality.
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IMAGINATION
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INMAGANATION IS PALE AND FRAGILE,
DREAMS GRIP WITH A FALSE REALITY.
IMAGINATION CAN BUILD BRIDGES,
DREAMS CAN DECEIVE.
When we dream, the experience is often deeply involving. Frightening dreams make us awake trembling and sweeating. Pleasurable dreams leave us with ligering desires. Certain dreams are a form of healing, a way for our minds to recircust and adjust themselves. No mather what, these dreams have no objective reality in our waking world.
Imagination is also a form of mental involveement. It is away of projecting our thoughts into belivable inmages to be contemplated and manipulated. We can play with our imagination, use to inspire creative projects.
Both imagination and dreams are similar activities of the mind, and yet they differ in the level of conscious participation that they permit. In the case of the dream, there is a total suspension of rationality and consciousness, so there is little or no direction possible. There isno mode of control. By contrast, imagination is a tool through which we can make our lives better, diffrent, and creative. By cooperation with it, we can achieve things that "we never dreamed possible."
LIFE
LIFE IS EAUTY
TERROR, KNOWLEDGE.
All the efforts of self cultivation are meant to make us a fit vehicle for that search. Sometime we learn is not pleasant. With learning, we glimpse life as it really is, and that is difficult to bear. That is why spritual progress is slow, not because no one will tell us the secrets, but because we ourselves must overcome sentiment and fear before we can grasp it.
There is an underbelly of terror to all life. It is suffering, it is hurt. Deep within all of us are intense fears that have left few of us whole. We take beauty as the only worth while thing in this existence, ut we cannot veil cursing, vidence, randomnesss, and in justice.
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INTERACTION
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WE MAKE LIFE REAL
BY THE THOUGHTS WE PROJECT.
The panorama of the objective world is meaningless until we interact with it. For example, if there is arock that we pass day after day but we do not notice, then that rock has no signigicance for us. If we decide to make that rock becomes quite important. to an oursider who does not subscribe to the rock's assigned meaning, it will continue to be jsut a rock. In all cases, te rock was just a rock. It was only human interaction that created its meaning. It is a mistake to assume that the meaning we give to something is as concrete and tangible as the object itself. We should not confuse the two. For example, our house may be precious to us, but our sense of preciousness has nothing to do with the building-it comes from the values and memories we associate with it. If we lose our house, we must remember that it is the feeling we have for it, not just the building itself, that determines our loss.
If all percepeion of reality is subjective, some schools of thought suggest that we should therefore see everything as unreal. If we do not take initiative and work with this phenomena of projecting meaning and receiveing its echoes, we fall into a state of dormancy, and the world will not exist for us at all. As long as we remember that meanings we attribute to objects are subjective, we will avoid mistakes.
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