Thesis Statement For Compare And Contrast Essay

Thesis Statement In Compare And Contrast Essay Examples

Thesis Statements For Compare And Contrast Essays

Western thought is swinging between Pantheism and a more or less coherent Theism; at one time the thinker is driven to accept the one infinite, self-existent Substance, impersonal, all-pervasive, and his emotions are chilled and paralysed; at another he expands in love and devotion to a consciously touched Father, and is checked by the logical contradictions in which he finds himself entangled. The compulsion of the intellect, the longings of the heart come out strongly in the poet who voiced so often the restless mentality of his age: ­

The older generations just shake their heads and wonder, “Where did we go wrong?” Society is only as strong and ethical as the people who comprise it.

Writing Thesis Statements For Compare And Contrast Essays

The cause of sorrow is the thirst for separated life in which individuality begins; without that thirst the eternal seed could not develop into the likeness of its generating Sire, becoming a centre of self-consciousness able to exist amid the tremendous vibrations which disintegrate universes, able to remain without a circumference, possessing inherently the power to generate it again, and thus to act as an axis for the eternal MOTION when it is going to turn the great Wheel which is parentless, ere the Son has “awakened for the new wheel and his pilgrimage thereon”. Unless the thirst for separated life were aroused, universes could never come into manifestation, and it must continue in each soul until it has accomplished its mighty task - a paradox to the intellect but a truism to the spirit - of forming a centre which is itself eternally, and at the same time is everything.

10/4/2016 · examples of compare and contrast thesis statements essays ..

These alternations of happiness and depression are primarily manifestations of that law of periodicity, or law of rhythm, which guides the universe. Night and day alternate in the physical life of man as do happiness and depression in his emotional life. As the ebb and flow in the ocean, so are the ebb and flow in human feelings. There are tides in the human heart as in the affairs of men and as in the sea. Joy follows sorrow and sorrow follows joy, as surely as death follows birth and birth death. That this is so is not only a theory of a law, but it is also a fact to which witness is borne by all who have gained experience in the spiritual life. In the famous it is said that comfort and sorrow thus alternate, and “this is nothing new nor strange unto them that have experience in the way of God; for the great saints and ancient prophets had oftentimes experience of such kind of vicissitudes. …If great saints were so dealt with, we that are weak and poor ought not to despair if we be sometimes hot and sometimes cold. … I never found any so religious and devout, that he had not sometimes a withdrawing of grace or felt not some decrease of zeal” (Bk. II. ix. 4, 5, 7.). This alternation of states being recognised as the result of a general law, a special manifestation of a universal principle, it becomes possible for us to utilise this knowledge both as a warning and an encouragement. We may be passing through a period of great spiritual illumination, when all seems to be easy of accomplishment, when the glow of devotion sheds its glory over life, and when the peace of sure insight is ours. Such a condition is often one of considerable danger, its very happiness lulling us into a careless security, and forcing into growth any remaining germs of the lower nature. At such moments the recalling of past periods of gloom is often useful, so that happiness may not become elation, nor enjoyment lead to attachment to pleasure; balancing the present joy by the memory of past trouble and the calm prevision of trouble yet to come, we reach equilibrium and find a middle point of rest; we can then gain all the advantages that accrue from seizing a favourable opportunity for progress without risking a slip backwards from premature triumph. When the night comes down and all the life has ebbed away, when we find ourselves cold and indifferent, caring for nothing that had erst attracted us, then, knowing the law, we can quietly say: “This also will pass in its turn, light and life must come back, and the old love will again glow warmly forth.” We refuse to be unduly depressed in the gloom, as we refused to be unduly elated in the light; we balance one experience against the other, removing the thorn of present pain by the memory of past joy and the foretaste of joy in the future; we learn in happiness to remember sorrow and in sorrow to remember happiness, till neither the one nor the other can shake the steady foothold of the soul. Thus we begin to rise above the lower stages of consciousness in which we are flung from one extreme to the other, and to gain the equilibrium which is called yoga. Thus the existence of the law becomes to us not a theory but a conviction, and we gradually learn something of the peace of the Self.

Comparison Contrast Thesis Statements Essays

Sample Thesis Statements for Compare/Contrast Essays.

is the use of evil. The life that is in you cannot manifest its higher capacities unless you are placed under conditions in which you can develop yourselves by struggling against opposition. Evil is, as it were, the weight opposing the muscle, and as you develop the body by struggling against the opposing external weight; so do you develop the moral character by struggling against evil which is the opposite of every virtue. Every virtue has its opposite evil. Truth and falsehood, courage and cowardice, compassion and hatred, humility and pride. All these things are, pairs of opposites. How can you develop truth save by struggling against the false, save by realising that in the world around you there is falsehood on every side of you? What can you do when you realise the force of this, save contradict it and place yourself in opposition to it, and yourself be true? Never let a false word escape your lips; never let a false thought find habitation in your brain, never let a false action disfigure your conduct, and the result of the recognition of falsehood will be to develop in you the necessary power for truth. As you struggle against the tendency to falseness, there is developed in you the increasing power to be true. Now what is Truth? Truth is Brahman: Truth is life: Truth is the essence of what we call the Divine Life; and we reach it by struggling against falsehood, developing, as it were, the virtue which is the receptacle of the Divine Life, and as you enlarge it and increase it by your struggling against falsehood - as the muscle grows larger by practice against the weight ­you are making your character a receptacle for the Divine Life, that Divine Life which shall flow in ever-increasing volume and give you greater power. Thus you are developing those qualities of Truth which without opposition you could never have evolved, and which, in proportion to the energies evolved by your efforts against falsehood, will purify your nature from falsity, and render true the life which you are developing. So also with every other virtue. Courage is developed in the presence, not in the absence, of an object which you fear. If there were no objects which gave rise to the sensation of fear, then courage could never be evolved. But the presence of these objects that give the sensation of fear increases the experience of that Soul and gradually evolves courage. Have you ever noticed in an infant, that that which at first was terrifying to it, that which was an object of terror to it when first seen, gradually loses its terrifying quality as it becomes more and more familiar? See how timid a little child is; see how he sees even in a strange face an object which terrifies him. How shall that child lose that timidity and become brave in the face of men? Not by shutting him up in a room where he will never see anybody. If you keep him in a room where there is no strange face the child has no fear. Fear is generated by letting him face unknown objects, and presently he begins to understand them, until out of constant experiences fear is eliminated, and strength and courage take its place.

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First, because the condition of any diversity is the manifestation of the opposing poles of Spirit and matter, of light and darkness, that I spoke of in the beginning; and, secondly, because for the development of all positive qualities, it is necessary that they should be exercised against opposition. Without opposition no development is possible; without opposition no growth is possible. All growth and development result from the exercise of energy against some thing which opposes. Think for a moment and; you will see how true this statement is. You have muscles in your arms; if you want to develop the strength of the muscles, how are you to do it? By exercising them, by stimulating them, not by keeping them still. You know there are some people who practise a particular form of asceticism, who extend the arm and keep it rigid, so that muscular contraction cannot take place. What is the result? After a time the arm becomes fixed in that position, it becomes rigid, the muscles lose the power of contraction; they are no longer the channels of living energy; in fact, there is stagnation, absence of effort, absence of muscular contraction, of pulling against resistant forces; the result is to throw the arm backwards, as it were, into a lower form of living thing, to which motion as a whole does not belong, and the arm becomes as rigid as a stone or a piece of wood; it has lost the muscular power for want of exercise, because it has remained quiet and stagnant, and therefore the power of motion has disappeared. But if a man wants to develop his muscles what does he do? He takes a club which has weight, he takes a dumb-bell which has weight, he takes any object which has weight, and then sets muscle against weight and pulls against it, whirls it round, but always puts the muscle against the opposing force in the weight. He lifts it from the ground; and the weight tries to drag him down and he tries to drag it up. The effect of this conflict is the development of muscular energy, the development of force in the muscle. Muscularity is drawn out and developed by working against the opposing weight; it becomes stronger and becomes able to overcome opposing forces, and so the muscle grows and develops the more the more it is exercised, and becomes more powerful than before. This development arises entirely because it has been used in opposing weight, and by exercise has overcome the opposition; from this it has gathered life and strength, for as the muscle increases its capacity for holding life, life flows into it, and ever the strength we can draw from, the surrounding Divine life is limited only by our capacity to receive and hold.