Accepting personal responsibility for your life frees you from outside influences ? increases your self-esteem ? boosts confidence in your ability to decisions ? and ultimately leads to achieve success in life.

Ultimately surrendering to God is the natural outcome of the reality that we had defeated ourselves by our choice to deny Him in the first place.

The suffering of the Christian or anyone else in this world is never ultimately an accident. All suffering is within the pale of divine sovereignty. All suffering comes within the broader context of the sovereignty of God.

Although I'm an atheist, I try not to crap all over people's belief in God. It may be nothing more than a placebo, a fairy tale that gives the hopeless hope, but sometimes a little hope is all people need to get through the day. Imagine a unit of soldiers under heavy enemy fire. They are told by their superiors to hold their position, even in the face of overwhelming fire power. The soldiers are being told that reinforcements are on the way, and that thought alone gives them the hope and courage to continue fighting, even if ultimately the reinforcements never arrive. I think some people simply need to believe that God is sending them reinforcements, to get through another day.

... the mind was designed not to defend what we want, but to discover what is ultimately true, which should shape our wants and satisfy them more deeply with God. The purpose of the mind is not to rationalize subjective preferences, but to recognize objective reality and to help the heart revel in God.

When we find that God's ways always coincide with our own ways, it's time to question who we're really worshipping, God or ourselves. The latter moves the nature of Godliness from the King to our servant to a slave, a deduction into the realm of selfhood and then the lower, slavehood. It's a spiritual mathematics in that men who need God in his Godhood are humble yet strong and spiritually ambitious while men who need a slave in their selfhood are ultimately paralyzed and will remain paralyzed.

Ultimately a hero is a man who would argue with the Gods, and so awakens devils to contest his vision. The more a man can achieve, the more he may be certain that the devil will inhabit a part of his creation.

What's simple is that everything good comes from God, and everything bad comes from man. Where it gets complicated is that everything seemingly good but ultimately bad comes from man, and everything seemingly bad but ultimately good comes from God.

Every time I create something, whether an idea or a work of art, initially, its supposed completion seems absolutely perfect to me. However the more I think about it, stare it down, the more it marinates in my soul over the hours, days, and weeks, the more flaws I start to find in it; and finally, the more I'm pressed to continue enhancing it. It essentially turns out that whatever thing a flawed and imperfect, human eye once thought was amazing begins to appear quite wretched. This is why, eternally, God cannot be impressed by mere talents or by mortal achievements. To perfect eyes, I imagine that great is not really that great; rather, humility is ultimately a human being's true greatness.

One of the most amazing and perplexing features of mainstream Christianity is that seminarians who learn the historical-critical method in their Bible classes appear to forget all about it when it comes time for them to be pastors. They are taught critical approaches to Scripture, they learn about the discrepancies and contradictions, they discover all sorts of historical errors and mistakes, they come to realize that it is difficult to know whether Moses existed or what Jesus actually said and did, they find that there are other books that were at one time considered canonical but that ultimately did not become part of Scripture (for example, other Gospels and Apocalypses), they come to recognize that a good number of the books of the Bible are pseudonymous (for example, written in the name of an apostle by someone else), that in fact we don't have the original copies of any of the biblical books but only copies made centuries later, all of which have been altered. They learn all of this, and yet when they enter church ministry they appear to put it back on the shelf. For reasons I will explore in the conclusion, pastors are, as a rule, reluctant to teach what they learned about the Bible in seminary.

I have always thought that all philosophical debates are ultimately between the partisans of structure and the partisans of "goo.

Everything about us, everything around us, everything we know and can know of is composed ultimately of patterns of nothing; that's the bottom line, the final truth. So where we find we have any control over those patterns, why not make the most elegant ones, the most enjoyable and good ones, in our own terms? Yes, we're hedonists, Mr. Bora Horza Gobuchul. We seek pleasure and have fashioned ourselves so that we can take more of it; admitted. We are what we are. But what about you? What does that make you?

A philosopher is a lover of wisdom, not of knowledge, which for all its great uses ultimately suffers from the crippling effect of ephemerality. All knowledge is transient linked to the world around it and subject to change as the world changes, whereas wisdom, true wisdom is eternal immutable. To be philosophical one must love wisdom for its own sake, accept its permanent validity and yet its perpetual irrelevance. It is the fate of the wise to understand the process of history and yet never to shape it.

I [am] obliged to recur ultimately to my habitual anodyne, "I feel: therefore I exist." I feel bodies which are not myself: there are other existencies then. I call them "matter". I feel them changing place. This gives me "motion". Where there is an absence of matter, I call it "void", or "nothing", or "immaterial space". On the basis of sensation, of matter and motion, we may erect the fabric of all the certainties we can have or need.

Realizing the seriously ruthless, venomous habits and agendas of evil always instills a more fierce passion and longing for a closer God. Men, out of pride, may claim their own authorities over what constitutes good and evil; they may self-proclaim a keen knowledge of subjective morality through religion or science. But that is only if they are acknowledging the work of evil as a cartoon-like, petty little rain cloud in the sky that merely wants to dampen one's spirits. On the contrary, a man could be without a doubt lit with the strength, the peace, and the knowledge of the Gods, his Gods, but when or if the devils grow weary in unsuccessful attempts to torment him, they begin tormenting his loved ones, or, if not his loved ones, anyone who may attempt to grasp his philosophies. No matter how Godly he may become, God is, in the end, his only hope and his only grace for the pressures built around him - it is left up to a higher authority and a more solid peace and a wider love to eclipse not just one's own evils but all evils for goodness to ultimately matter. If all men were Gods, each being would dwell in a separate prison cell, hopeless, before finally imploding into nothingness.

If everyone is a product of this society, who will say the things that need to be said, and do the things that need to be done, without compromise? Truth will never start out popular in a world more concerned with marketability than righteousness. It will initially suffer ridicule and even violence- yet ultimately it is undeniable. All of humanity is living in a dream world, but suffering real consequences.

To be a God can ultimately become boring and degrading. There'd be reason enough for the invention of free will! A God might wish to escape into sleep and be alive only in the unconscious projections of his dream-creatures.

"But it so happens that everything on this planet is, ultimately, irrational; there is not, and cannot be, any reason for the causal connexion of things, if only because our use of the word "reason" already implies the idea of causal connexion. But, even if we avoid this fundamental difficulty, Hume said that causal connexion was not merely unprovable, but unthinkable; and, in shallower waters still, one cannot assign a true reason why water should flow down hill, or sugar taste sweet in the mouth. Attempts to explain these simple matters always progress into a learned lucidity, and on further analysis retire to a remote stronghold where every thing is irrational and unthinkable.

The wild worship of lawlessness and the materialist worship of law end in the same void. Nietzsche scales staggering mountains, but he turns up ultimately in Tibet. He sits down beside Tolstoy in the land of nothing and Nirvana. They are both helpless-one because he must not grasp anything, and the other because he must not let go of anything. The Tolstoyan's will is frozen by a Buddhist instinct that all special actions are evil. But the Nietzscheite's will is quite equally frozen by his view that all special actions are good; for if all special actions are good, none of them are special. They stand at the crossroads, and one hates all the roads and the other likes all the roads. The result is-well, some things are not hard to calculate. They stand at the cross-roads.

For your past, for your flaws, and ultimately for your stress; I judge no one whom I've met along the way because in a sense we were all wounded in our own ways.

Sex is a powerful intent to create: the creation of pleasure, creation of love, and ultimately the creation of life. It connects and syncs two beings emotionally, physically, and mentally and is one of the strongest expressions of love that exists in this World.

It did not really matter what we expected from life, but rather what life expected from us. We needed to stop asking about the meaning of life, and instead to think of ourselves as those who were being questioned by life-daily and hourly. Our answer must consist, not in talk and meditation, but in right action and in right conduct. Life ultimately means taking the responsibility to find the right answer to its problems and to fulfill the tasks which it constantly sets for each individual.

It is our failure to become our perceived ideal that ultimately defines us and makes us unique. It's not easy, but if you accept your misfortune and handle it right your perceived failure can become a catalyst for profound re-invention.

Maybe that's what all lives were, though. Maybe even the most seemingly perfectly intense or worthwhile lives ultimately felt the same. Acres of disappointment and monotony and hurts and rivalries but with flashes of wonder and beauty. Maybe that was the only meaning that mattered. To be the world, witnessing itself.