There is the mind itself. It is like a smooth lake which when struck, say by a stone, vibrates. The vibrations gather together and react on the stone, and all through the lake they will spread and be felt. The mind is like the lake; it is constantly being set in vibrations, which leave an impression on the mind; and the idea of the Ego, or personal self, the "I", is the result of these impressions. This "I" therefore is only the very rapid transmission of force and is in itself no reality.
I don't know where hell is ... another dimension, perhaps, or another plane of reality. As for getting there ... it's a choice between sinning and being tricked by demons It's a plane of evil ... despair ... and magic of the foulest kind.
If the world couldn't see your results, would you rather be thought of as the world's greatest investor but in reality have the world's worst record? Or be thought of as the world's worst investor when you were actually the best?
The idea of it becomes a little freaky if you're dealing with someone who has trouble differentiating between fantasy and reality, but that's a concern no matter what kind of movie you're dealing with.
Change is certain. Peace is followed by disturbances; departure of evil men by their return. Such recurrences should not constitute occasions for sadness but realities for awareness, so that one may be happy in the interim.
History is the witness that testifies to the passing of time; it illumines reality, vitalizes memory, provides guidance in daily life and brings us tidings of antiquities.
Religion itself is an absurdity and an anomaly, and paganism is acceptable only because it represents that purely orgiastic phase of religion farthest from reality.
This conflict between right and fact has endured since the origins of society. To bring the duel to an end, to consolidate the pure ideal with the human reality, to make the right peacefully interpenetrate the fact, and the fact the right, this is the work of the wise.
Meditation means removing all your prejudices, putting all your conclusions aside, seeing without any hindrance, seeing without any curtains, seeing clearly without any mediation of any thought, seeing without Buddha standing between you and reality, or Krishna, or Christ.
For, try as we may, we cannot get behind the appearence of things to reality. And the terrible reason may be that there is no reality in the things apart from their appearences.
In every community there are little knots of fantastic extremists who loudly proclaim that they are striving for righteousness, and who, in reality, do their feeble best for unrighteousness. Just as the upright politician should hold in peculiar scorn the man who makes the name of politician a reproach and a shame, so the genuine reformer should realize that the cause he champions is especially jeopardized by the mock reformer who does what he can to make reform a laughingstock among decent men.