The Angels are always near to those who are grieving, to whisper to them that their Loved ones are safe in the hand of God.

Jessica Ghawi, 24

Veronica Moser-Sullivan, 6

John T. Larimer, 27

Alexander J. Boik, 18

Jesse E. Childress, 29

Jonathan T. Blunk, 26

Rebecca Wingo, 32

Alex M. Sullivan, 27

Gordon Cowden, 51
Micayla Medek, 23

Alexander Teves, 24

Matthew McQuinn, 27

Death leaves a heartache that no one can heal, and Love leaves a memory that no one can steal.To live in Hearts we leave behind Is not to die.....

If the people we Love are stolen from us, the way to have them Live on is to never stop Loving them.

Satyam Shivam Sundaram ~ Truth is Eternal and Beautiful by Jai Krishna Ponnappan

 ~ Satyam Shivam Sundaram ~

' Satyam Shivam Sundaram '~ Truth is Eternal and Beautiful

From Grays & Shades to Love & Light .

               This is only my second comment on this blog this year but I enjoyed reading every single word published on it thus far. Since I believe the people here have an inclination from time to time to divine the Truth, there is no harm in stripping it all down to expose it. 

                 Regardless of what we accept, believe or don’t and Just to go along with what the said Author intended from within the depths of that heart….. it is unfortunate that a lot of the false facades of creativity you see around here is based on the only true ‘~ism’ that is religiously followed in this country. It is called ‘plagiarism’, kind of like invading one’s space and life, extracting bits and pieces of their very personal stories, works and struggles, even if it is from the private lives of real people and then stitching it together with a lot of tasteless, imprecise and vulgar perversions to cook up for yourselves a senseless collage wrapped with baseless and meaningless reasons and decorated with fleeting but worthless $profits$. Even though this may sound a little harsh, such people who spend their lives putting together such works will certainly spend what may seem like an eternity locked ensnared inside an intense entrapment that burns both within and around their Souls polluting every thing and every one that shares in the tastes and poisons delivered by the likes of it. For this is what transpires from all falsehood and thievery. 
“The Truth is rarely pure and never simple.” 
~ Oscar Wilde

You see, thieves who steal and invade the sanctity of another’s existence know nothing about relationships, roles, physical or otherwise. They have never even come close to daring to truly experience, learn and live the Truth. Just as it is mentioned in the other blog entry for today, . One can’t sense any intuition inside their guts, their Souls, their eyes, their flesh or their hearts, they are misguided by the reactions of their many misdeeds and greed. Their words are making an attempt at mimicking fiction and inadvertently mocking the Truth. It is sad how inauthentic and unoriginal every idea expressed here in the said book is, it is sad how people can dare to steal from other Souls and think they can get away so easily without paying the Spiritual price for it. Yes it’s been done by so many others before, but it is still just as deplorable. I’m not saying that invading another’s privacy, psychological intimidation, eves dropping and threatening another is bad or whatever…no but perverting it for profits and portraying it with ‘unoriginal’ falsehood certainly is. 

“You can bend it and twist it... You can misuse and abuse it... But even God cannot change the Truth.” 
~Michael Levy

You live the Truth and write about it or you steal it and lie about it. Writers and Liars are two different breeds that scale along two different extremes. One knows the Truth and the other doesn't. You may please take the liberty to count this as a joke but In my opinion hell is too good for such banal authors ….. Where ever He may be I can hear Marquis de Sade laughing at us all. I’m joking, but I suppose God has most least by now, given Marquis de Sade a special license to stalk down the said author’s Soul for himself.

   " Life is a powerful and flowing journey full of Truth. Serve it and it will Serve You .
Jai Krishna Ponnappan


I am appending another note I made relating to the subject of the Truth from my facebook,

~ Oscar Wilde’s Critique of Monistic Notions of Truth ~

“ A Truth ceases to be true when more than one person believes it.”— Oscar Wilde

Note: I found this on today's Forbes thought of the day daily welcome message page,

I've always found this fascination and attempts at caging the Truth to be an endlessly interesting subject, something full of bold and colorful opinions. I wanted to make a quick note of this reasonable and valid analysis of Wilde's Notions and the above quote in particular. 

Wilde frequently discussed the concept of truth, and, in so doing, he repeatedly questioned the univocal notions commonly associated with that concept: its alleged explicitness, supremacy and universality. The following passage from The Critic as Artist demonstrates Wilde’s aversion to such a monistic understanding of truth. ‘For what is Truth?’, Gilbert disrespectfully asks his friend, a rhetorical question which he answers for himself: ‘In matters of religion, it is simply the opinion that has sur­vived. In matters of science, it is the ultimate sensation. In matters of art it is one’s last mood.’ The universal term ‘truth’ (capitalized by Wilde) disintegrates into lesser terms, such as ‘opinion,’ ‘sensation,’ and ‘mood,’ all of them debunking the high value of truth and diminishing it in conceptional scope and significance. The totality of truth is revealed as a fragmentary, even a contradictory affair. As with so many of Wilde’s epigrams and bon mots, the above passage is the inversion of a collective habit: the practice of representing our ideas, views and opinions as the truth, the anxiety to verify them, and this in the original sense of the word, veritatem facere. This coincides with another attitude criticized by Wilde. It is the tendency to judge our ‘intellectual products’ according to their truth-value, provability and verifiability, to force them into rigid patterns of scientific reasoning and, finally, to either declare them to be absolute ‘truths’ or to reject them on grounds of their ‘fallacy.’ Thus, lively ideas undergo a process of reification, that is, they turn into petrified facts and immutable commonplaces. 

This leads to a further criticism expressed in Wilde’s work. Commonplaces are constituted by majority views. It is often suggested that these views are true because many people believe in them. Wilde also turns this topos on its head: ‘A truth ceases to be true when more than one person believes in it.’ While this inversion is as untenable as its popular antithesis, it does show Wilde’s abiding dislike of all those instances conspiring to the stagnation and ossification of creative knowledge: public opinion, verified facts, closed reasonings, proven certainties. At variance with Bacon, Wilde does not value firmly established ‘truths’ as a source of pleasure but, on the contrary, considers them as the graveyard of human understanding. ‘Religions die when they are proved to be true. Science is the record of dead reli­gions.’ It is characteristic of Wilde to compare intellectual securities and certainties with death, while regarding sceptical doubt as a lively activity: ‘To believe is very dull. To doubt is inten­sely engrossing. To be on the alert is to live. To be lulled into security is to die.’

“Love takes off masks that we fear we cannot live without and know we cannot live within.”
 ~ James Arthur Baldwin 

The intellectual attitudes outlined so far in many ways follow the epistemological views of Wilde’s Oxford mentor, Walter Pater (1839-1894). For him, too, human understanding no less than scientific discovery is a highly relative, tentative, inconclusive process. The transitoriness, diversity and inconsistency of understanding cannot, for Pater, be integrated into a definite concept of truth. Thus, it is impossible ‘to arrest every object in an eternal outline, to fix thought in a neces­sary formula, and the varieties of life in a classification by ‘kinds’, or genera.’ Nevertheless, philosophers have attempted to reduce the complexities inside and outside the human mind to clear-cut essences; as an example Pater cites the epistemological writings of Samuel Taylor Coleridge (1772-1834). Once again, the definition of truth centres upon notions of certainty and totality. ‘We are,’ Coleridges states, ‘to seek [...] for some abso­lute truth.’

It is to be found [...] neither in object or subject taken sepa­ra­te­ly, and consequently [...] must be found in that which is neither subject nor object exclusively, but which is the identity of both.

The nomenclature is symptomatic, particularly the word ‘identity’ which recurs throughout Coleridge’s definition of truth: the identity of subject and object, being and knowledge, idea and reality. On the other hand, this longing for unity and totality springs from a profound anxiety over the fragmentary, the doubtful, the equivocal, the paradoxical – everything that cannot be decided or arrested. Pater arrives at opposite conclusions. Indeed, our impressions of the world are ‘unstable, flickering, inconsistent,’ in short, a ‘whirlpool.’ However, this recognition no longer causes uneasiness. Rather it is taken as an inevitable, yet promising and rewarding mode of coping with the world.

The pursuit of truth and beauty is a sphere of activity
 in which we are permitted to remain children all our lives. 
~ Albert Einstien

Similar attitudes emerge in Oscar Wilde. Human understanding he sees as an inevitably provisional and paradoxical process, and that in two ways: paradoxical in the original sense of the word, pará dóxa, i.e. contradicting existing opinions; but paradoxical, too, in the sense of self-contradiction, of the contradictoriness of reality and reality models, including that of the human mind. The following epigram pin-points this double meaning: ‘The well-bred con­tradict other people. The wise contradict them­selves.’ Contradicting oneself and contradicting others obviously contains a fallibilistic potential, in other words, cheerfully admitting our own fallibility and that of others, which brings us to a further characteristic of Wilde’s life and work: his playfulness, his liking for games (intellectual, social and dramatic), his playing-around with mistaken identities and realities, both in his drama and in the drama of his life. This conjunction of playful paradoxes, intellectual games, and fallibilistic musings recurs throughout his dramatic work and in his essays, particularly in The Por­trait of Mr. W.H., an essay said to ‘anticipate Borges.’ One could equally argue that The Portrait is even more an exemplum of Popper’s critical fallibilism.

" No matter how harsh, bitter, ugly and unpleasant the Truth may seem to be...I will always Love it, as unconditionally as ever, when you give it to me. And will stay truly indebted to Love you, respect you and pave the way for you into its serene, open, free and endless pastures. The Love in the Truth and the Truth in Love is beautiful and far from a shameful thing to be covered and clothed with fear. 

~ Jai Krishna Ponnappan ~