Terror is the natural condition of the human mind that tries to look at the whole. In ancient Israel it was called Fear of the Lord, and was thought to be the beginning of wisdom.
Today terror is taken from the mind and thrown at The Other. Our arguments are terrifying when they try to partition what the ancient Greeks called truth -- that which becomes unhidden. Do we fear truth -- the unhidden, the manifest, and the open -- more than anything else?

That the author should entitle his essay On Heraclitus is noteworthy, for the text to be analysed (Fg. 16) does not contain the word, nor does the author emphasize the fact that this theme is specifically the problem of truth. But the point is obvious, for the essay deals with the lighting-up process of beings, and the point is to make clear that the lighting-process is never undiluted revealment but comports shadows, concealment, therefore non-light as well. It is an essay on truth, but truth in its negativity (finitude).
... The fragment in question (Fg. 16) Heidegger interprets to mean: how could anyone remain concealed from the process of light which never disappears into concealment because always emerging from it?

(pp. 484-5 in, Heidegger: Through Phenomenology to Thought)

As Heidegger sees it, Heraclitus meditates the relationship between man and Being, and thinks man in terms of this relationship. How is the relationship to be understood? " ...[There-being's relationship to the lighting process is nothing else than the lighting-process itself, insofar as it gathers-in... [There-being] and retains [it]." In other words, the relation of There to Being is the relation of Being to its There.
        But when all is said and done, does this add anything to what we know already? No. What does advance the problem, however, is an explication, still rather obscure, of the relation between There-being and Being as negatived. We are told that the ultimate Source of There-being's fallen-ness - and the point is important - is not primarily There-beings own laxity but the concealment intrinsic to Being itself. This is why the Greeks thought of "forgetting" (lanthanein) as in its origins a condition of Being-as-mittence, where the self-emitting is simultaneously a withdrawal, sc. Being both in its positivity and negativity. This is the primordial obscurity whence truth emerges.
        It becomes more clear and more explicit than ever: that the finitude of There-being's comprehension of Being, and all that this implied in the perspectives of SZ [i.e., Being and Time], is founded more originally in the finitude (self-concealment) of Being itself whose There it is; that Being must be thought in its negativity, if it is to be thought at all; that the thinking of Being, the total acquiescence of There-being (WM:Ep) [i.e. epilogue to What is Metaphysics?] to Being-as- negatived is clearly the process of re-solve, thought through to the level of Heidegger II. To endeavor to think Being in such a way - this is the genuine sense, Heidegger claims, of Heraclitus' question: how is it possible for a being whose nature it is to be enlightened to be oblivious to the light? (-p.486-7)

The "place" of the contemplative is the depths of the human heart, where we turn from God in shame at our deeds, or embrace God in faith and trust. In the crucible of conscience, we all know and see one another; there we discover Christ. We look to Christ, the contemplative, for a countenance of truth and liberation, and for reassurance that humanity cannot reach its goal without putting on its own unique and unqualified obedience. Our "place" is in that heart of Christ, and our lives are signs pointing to his ultimate meaning. (- pp.120,1 Lovers of the Place)

Once renunciation and the awakened mind have been fully realized, the way to Buddhahood is clear. Liberation is complete and such liberated beings are then bodhisattvas and Buddhas: "enlightened ones," or "empty dwellers." Their usefulness to others both before and after their physical death, is impossible to conceive. They are nothing but useful energy leading to liberation for all beings still caught in conditioned existence.

(- from a tattered, anonymous page of copy kept long years ago when any Dharma in
English was rare and precious. - Patricia Dai-En Bennage)

Death is not an event of life. Death is not lived through.
If by eternity is understood not endless temporal duration but timelessness, then he lives eternally who lives in the present. (-- #6.4311 Tractatus)

Its whole meaning could be summed up somewhat as follows: What can be said at all can be said clearly; and whereof one cannot speak, thereof one must be silent. (wovon man nicht redden kann, dauber muss man schweigen) (- Tractatus)

The "structural unity of the intrinsically finite transcendence of There-being" (concern) consequently includes within it a logos (conscience) that by a word uttered in silence gives the everyday There-being to understand its finitude and at once invites it to achieve its authentic self. The achievement of authenticity for There-being is not, of course, a suppression of its finitude. On the contrary. It consists simply in accepting its self for what it is: a drive-towards-Being that is constitutionally limited. For There-being to accept itself as such is to let itself be called, to become free for the call, to attend to the voice which tells it of its finitude. It is this "readiness to be called" that constitutes There-being's choice of self.

And in this choice is achieved authenticity. Such a choice Heidegger will henceforth designate as "re-solve" (Entschlossenheit). But is it really a new phenomenon? It would be more exact to call it a special mode of disclosedness of There-being. It implies, after all, a comprehension, a disposition and a logos: comprehension, because, by re-solve There-being comprehends itself as a drive-towards-Being that is thrown-forth-and-still-to-be-achieved; disposition, because by re-solve, There-being becomes willing to accept the disposition corresponding to such a comprehension, sc. anxiety, that uneasiness born of There-being's discovery of its own expatriate condition; logos, because in re-solve There-being attends in silence to a voice that speaks without sound, and the attend-ing itself is a mode of logos that draws out of the superficial loquacity of everydayness a deep resounding word. (- pp. 82,3, Heidegger)

It is to be remembered that all the great writers upon ethics, from Plato to those of the present day, seek to find the source of morality in the nature of man. Some call it a moral sense or intuition, some a divine instinct, others think it is one of two conflicting elements of life; but none believe it to be an external fact. They may all regard the source of morality as a mystery, but they think that mystery lies somewhere within us. Following this universal suggestion, we must seek for moral principles in the natural activities of life, viewing life in its widest sense; and in deference to the age we live in we must disown the common belief that these principles are unknowable, and that their secrets are in the keeping of men who deal in mysteries. (- p.565)

Recognizing. therefore the ascendancy which woman is gaining in the intellectual, and
which she has always had in the moral, world, it is with the women of America that we would plead the cause of Philosophy, which is the only true religion. ...We would ask them whether they are not aware that the religion of our country is losing the affection and respect of the men, and is ceasing to be, to them at least, a moral inspiration. (-p.558)

When a fabulous life is believed in, it distracts from the hopes and possibilities of actual existence. If we are taught to look to heaven for justice, (which is the highest human sentiment,) shall we not be less apt to accord it, and to demand it, upon earth? If we are told that our natural ideals of love, purity, and humanity can only be realized in some distant world, what courage shall we have to strive for their realization here? (-562,3)

Is it not time, at least in America, to try some other religion? Will not every phase of our existence be exalted by the formation of a true conception of God? (-p.566)

A human being is a part of the whole, called by us Universe, a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest -- a kind of optical delusion of his consciousness. This delusion is a kind of prison, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free from this prison by widening our circle of compassion to embrace all living creatures and the whole nature in its beauty. (--- Albert Einstein)

Do not believe anything on the mere authority of teachers or priests. Accept as true and as the guide to your life only that which accords with your own reason and experience, after thorough investigation. Accept only that which contributes to the well-being of yourself and others.
(- Buddha)

Good Master, what must I do to win eternal (aionios) life? (- Mark 10. 17 NEB)
For he (Christ) has broken the power of death and brought life and immortality (aphtasia) to light through the Gospel. (2 Timothy 1. 10 NEB)

Religion cannot always be tasteful or confined within the polite restraints of institutional practice, because it aims at the infinite. Like Jesus, Francis showed the difficulty of incarnating a divine imperative in the flawed conditions of human existence. His stringent bodily and spiritual mortifications never degenerated into masochism or narcissism because they were always tempered by a kindness, compassion and gentleness to all creatures which, again, is often sadly missing from the churches that proclaim his sanctity. (- xi, Francis of Assisi)