Yes, because there are different levels to the human psyche, and consequently the same desire can be in conflict with itself. We can want something and not want it all at the same time. For instance, take a young child who has just been disciplined by his mother. But until his sulk ends he wants to be distant from his mother, even as his deepest want is to be with his mother.
We know the feeling. Our wounds are mostly not our own fault but the result of an abuse, a violation, a betrayal, or some traumatic negligence within the circle of love.
Tell us a bit about yourself. Annie xx. How uncalled for. I have caused so many arguments very heated as well. How about writing them a letter, either to all of them or to each of them separately.
Just telling them how much you regret the past and know you were out of order. I don't like to think of you going through all of this anguish at this time. Either your family will reply the letters or they won't but at least you will know that you tried to the best of your ability. Your coming to talk to us shows how much you want to resolve this and this seems the best way to start. Hi there Jane You said Even if you listen to how much they hurt, and say you can't change the past..
Sending you positive vibes In addition to the memory book, you could also make 13 envelopes to be opened on each birthday until she's 18, each containing a card and a present. Perhaps, a charm bracelet, with a new charm added each year? Hello Jane. How are you feeling today? Can we help you at all? Have you given any thought to the suggestions made by myself and others here? I don't want to sound pushy but I think you may feel better once you start to take steps to heal things with your daughter and other family.
There is no 'Hell', except the one you've created for yourself. You're already in torment. This means of course, that there's no Heaven either. When you die you become. You came from stardust, via the organised chemistry that is life, and you'll return to stardust until you become parts of something or somebody else. They are consumed by fire and then are no more.
Still other passages may seem to suggest that Jesus believe in hell. Most notably Jesus speaks of all nations coming for the last judgment Matthew Some are said to be sheep, and the others goats. The good sheep are those who have helped those in need — the hungry, the sick, the poor, the foreigner. So the punishment is annihilation. Because the fire never goes out.
The flames, not the torments, go on forever. Because it will never end. These people will be annihilated forever. And so, Jesus stood in a very long line of serious thinkers who have refused to believe that a good God would torture his creatures for eternity. But the torments of hell were not preached by either Jesus or his original Jewish followers; they emerged among later gentile converts who did not hold to the Jewish notion of a future resurrection of the dead.
These later Christians came out of Greek culture and its belief that souls were immortal and would survive death. From at least the time of Socrates, many Greek thinkers had subscribed to the idea of the immortality of the soul. Even though the human body dies, the human soul both will not and cannot. Later Christians who came out of gentile circles adopted this view for themselves, and reasoned that if souls are built to last forever, their ultimate fates will do so as well.
It will be either eternal bliss or eternal torment. It was a strange hybrid, a view held neither by the original Christians nor by ancient Greek intelligentsia before them. Socrates himself expressed the idea most memorably when on trial before an Athenian jury on capital charges. Socrates openly declares that he sees no reason to fear the death sentence. On the contrary, he is rather energized by the idea of passing on from this life.
For Socrates, death will be one of two things. On one hand, it may entail the longest, most untroubled, deep sleep that could be imagined.
On the other hand, it may involve a conscious existence. That too would be good, even better. It would mean carrying on with life and all its pleasures but none of its pain. And so the afterlife presents no bad choices, only good ones. Death was not a source of terror or even dread. Twenty-four centuries later, with all our advances in understanding our world and human life within it, surely we can think that that both Jesus and Socrates had a lot of things right.
If hell exists as a sort of social control, an awful example to everyone outside it — which is certainly one of its functions — justice would seem to demand that the damned understand very well why they have ended up there.
That is certainly the case in Dante , and in ordinary human lives the crime and the punishment can be so connected as to seem aspects of the same thing, so that an understanding of what you have done to someone else brings with it its own sentence of remorseful torment.
But is that really hell? Besides, if your crime can be specified, then so can the punishment. Greater or lesser crimes will have greater or lesser punishments, and once this idea is admitted, hell becomes purgatory: the pains are the same, but they are limited.
True damnation must be eternal, and so the truly damned must never really understand why they are there. So: how to avoid this fate? That rather depends on the kind of god, or the idea of justice, that you believe in. Obviously there are some gods, and some ideas of justice, that condemn all unbelievers to hell, just for being unbelievers.
He sends particular condolences to the Mormons who He realises put in a lot of work. But if hell is a place you reach through individual efforts, rather than group membership, then it should be possible to avoid the things that lead you there.
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