Essay on The Imitation of Life - 2123 Words - StudyMode

And so you have something of what service of man means on this lower plane, and another service that you, above all, richer people in this land and in others, could set an example of, so that others from your voluntary action may learn to follow in the same path, you should simplify the physical life, you should lessen the physical wants, you should think less of luxury and more of the higher life, less labour wasted to minister to the artificial wants of the body, and more time for the souls of men to grow less encumbered with the anxieties of life. If you take such teaching to the poor, true as the teaching is, one hardly dares to put it to them on whom the iron yoke of poverty presses, and who find in so much of physical suffering one of the miseries of their life. You should set the example, because with you it is voluntary action. You should set the ideal of plain living and high thinking instead of the ideal of senseless luxury, of gross materialistic living on every side. Can you blame the poor that they think so much of earthly pleasure, that they desire so passionately material ease? Can you blame them if in every civilised country discontent is growing, threats are filling the air, when you set the ideal which they copy in their desire, and when you, by the material pleasure of your lives, tell them that man’s aim and object is but the joy of the sense, is but the pleasure of the moment? This also is your duty in the service of man on a material plane, so that, lessening the wants of the body, he may learn to feed the soul, and making the outer life more nobly simple may give his energies rather to that which is permanent and which endures.

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I asked myself those questions while watching the Imitation of Life directed by John M.

Imitation of Life Analysis Free Short Essay Example

On the side of wisdom, also, dead walls meet our gaze on each ascending line. Science, which has done so much and accomplished so many triumphs, is apparently reaching its limit in the exquisite delicacy and accuracy of its physical apparatus, and yet there come pouring into the laboratories energies too subtle for its measures to gauge, substances too rare for its balances to weigh. Science on every side is groping after new methods. In medicine it finds itself blind, the doctor unable to diagnose disease for lack of clearness of vision, unable to trace definitely the action of his drugs, merely experimenting, and ever hoping that out of experiments some certain knowledge may emerge. In physical science materialism is breaking down, with its theories of the universe proved to be inadequate, while idealism is not ready to take its place, to speak clearly and to explain intelligibly. In the greatest of idealistic systems, the Vedânta of India, as it is now taught, we find intellect devoted to useless hair­splitting instead of profound thinking, a subtle deterioration of character, and modes and habits of thought which undermine morals; men becoming careless of conduct in life and of difference between right and wrong, self-hypnotised by an unintelligent repetition of the profound truth “Thou art THAT”. In East and West alike blindness and gropings, a vague craving that knows only that it has lost its ideals and that where ideals are not there no truth can be.

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As the world is just now it strikes us as strange, almost as startling, that on each of these sides man seems to be reaching the limits of the physical, continually coming to walls he is unable to overleap; with a successful past behind him, no doubt, yet seeming as though his progress in the physical were over, and something else must be found if success is to continue. If we look at the region of love which has religion for one of its lines of growth - the service of those above us - we see that during the last fifty years the great religions of the world have been pushed backward by the advancing tide of skeptical intelligence, so that they are now in a position of extreme difficulty, even those who love them most feeling a doubt at the back of their minds as to whether they are on the right road. It is recognised that in the great domain of religion faith has too much taken the place of knowledge, hope too much the place of certainty, and authority too much the place of vision. The result of this is that, go to what country you may, take what religion you please, you find the great mass of the people sunk in superstition, a prey to terrors of every kind, terror of the unknown future in front of them, a future terror-filled because unknown. Where among the masses there is not superstition there is atheism, eating away ideals. And in addition to this religious degradation of the crowd there is a class of more highly educated people, skeptical at heart and in life if not always in phrase, but often skeptical in phrase as well; challenging all religion because they know that its mere exotic presentation cannot be intelligently held as true in fact - challenging all and not yet finding hope beneath the challenge, hope of a truth that may be realised though they feel the ground giving way beneath their feet. If we turn to the other line on the side of love - its aspect to those around us and below us, its helpful activity and compassion - we see a few brave hearts well-nigh overwhelmed, despairing before the mass of human misery which they are incompetent to meet or heal; poverty heart-breaking as to the body, ignorance more heart-breaking as to the mind, so that those who are lovers of mankind scarce know from what direction effective aid may come.

Within the professional acting there are two major categories, Imitation and the art of becoming.
However, each man’s opinion on wellness is directly tied in to his respective opinions on the idea of imitation as a form of knowledge.

Douglas Sirk, Imitation of Life (1959)

But you may say: To whom is this devotion paid? The root of this devotion must be found by each of us in the place in which we are, to those who are living around us in the daily life we lead. No talk of devotion is worth anything if it does not show itself in the life of love, and that life of love must begin where love will be helpful to the nearest. And the true devotee is one who, just because he has no thought nor care for self, has all thought and all care for those who are around him, and he is able, out of the great peace of his own selflessness, to find room for all the troubles and strifes of his fellow-men. And so the life of devotion will begin in the home, in the perfect discharge of all home duties, in all the brightness that can be brought into the home life, in the bearing of all the home burdens that the devotee can bear, in the lightening of every burden for others and the taking on him­self the burden which he takes away from them. And then from the life of the home to the life of the wider world outside, giving there his best and his choicest. Never asking, Is it trouble­some? Never asking, Is it painful? Never asking, Would I not rather do something else? For his only will is to serve; and the best that he can give is that which he wills to give. And then from that outer world of service, choosing his very best capacities to lay them at the feet of mankind, out of that life of service, to the nearest first and then to those who are farther away, will come the purifying fire of devotion which will make his vision clearer for Those who lie beyond him and above. For only as man serves and loves those who are around him will the eyes of the Spirit begin to be opened, and then he will recognise that there are Helpers beyond him ready to help him as he is helping others.

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Imitation of Life (1959 film) - Wikipedia

Notice now the links of the argument. Notice that the very fact of a universe implies this imperfection; that if you object to imperfection you must object to manifestation. If you object to limitation, you must object to there being anything which can be thought of, of which consciousness can be predicated, anything save that absolute unity, utterly incomprehensible to thought. So that we have this solid ground to start from, that the existence itself of the universe by the very fact of limitation, implies imperfection in the limited, and that every object being necessarily limited, is also necessarily imperfect, being less than the whole. Now when that is realised, you have your origin of imperfection, of what is called evil. Thus imperfection is co-eternal with the universe. Limited, imperfection is a necessary condition, so that whenever there comes a universe into existence, imperfection must come into existence at the same time. The fact of manifestation is the origin of imperfection.

Imitation of Life is a 1959 American romantic drama film directed by Douglas Sirk, ..

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Almost needless to add that the direct contemplation of, meditation on, adoration of the object of devotion quicken and intensify the love. In the hurry of modern life we are apt to forget the power of quiet thought and to grudge the time necessary for its exercises. Thought of the one we love increases love, and the would-be devotee must give time to the object of his devotion, and it is not his thought alone that is at work. As little can a plant grow without sunlight as devotion without the warming and energising rays that stream from its object; the older soul pours out far more love than he receives, and his light and heat permeate and strengthen the younger soul. The Guru loves his chelâ, God loves his devotee, far more than the chelâ loves his Guru, or the devotee his God. The love of the devotee for his Lord is but a faint reflection of the love of Him who is Love itself. It is said that if a child throws a pebble to the ground, the whole great earth moves towards the pebble as well as draws the pebble to itself; attraction cannot be one-sided. In the spiritual world when man makes one step towards God, God makes a hundred steps towards man, for greatness there means great­ness in giving, and the ocean pours forth its measureless depths towards any drop that seeks its bosom.