Unless you can find some sort of LOYALTY, you cannot find unity and peace in your active living.
Thinking is like loving and dying. Each of us must do it for himself.
Listen to any musical phrase or rhythm, and grasp it as a whole, and you thereupon have present in you the image, so to speak, of the divine knowledge of the temporal order.
Memory and hope constantly incite us to the extensions of the self which play so large a part in our daily life.
The unique eludes us; yet we remain faithful to the ideal of it; and in spite of sense and of our merely abstract thinking, it becomes for us the most real thing in the actual world, although for us it is the elusive goal of an infinite quest.
We seek true individuality and the true individuals. But we find them not. For lo, we mortals see what our poor eyes can see; and they, the true individuals, - they belong not to this world of our merely human sense and thought.
A crowd, whether it be a dangerous mob, or an amiably joyous gathering at a picnic is not a community. It has a mind, but no institutions, no organizations, no coherent unity, no history, no traditions.
The lonely wanderer, who watches by the seashore the waves that roll between him and his home, talks of cruel facts, material barriers that, just because they are material, and not ideal, shall be the irresistible foes of his longing heart.
Interfere with the reality of my world, and you therefore take the very life and heart out of my will.
Loyalty is a good for the loyal man; but it may be mischievous for those whom his cause assails.
If I look to see what I ever did that, for all I now know, some other man might not have done, I am utterly unable to discover the certainly unique deed.
Man you can define; but the true essence of any man, say, for instance, of Abraham Lincoln, remains the endlessly elusive and mysterious object of the biographer's interest, of the historian's comments, of popular legend, and of patriotic devotion.
By an individual being, whatever one's metaphysical doctrine, one means an unique being, that is, a being which is alone of its own type, or is such that no other of its class exists.
Of this our true individual life, our present life is a glimpse, a fragment, a hint, and in its best moments a visible beginning.
No consensus of men can make an error erroneous. We can only find or commit an error, not create it. When we commit an error, we say what was an error already.
So, as one sees, I by no means deprive my world of stubborn reality, if I merely call it a world of ideas.
The world is a
progressively realized community of interpretation.
God too longs; and because the Absolute Life itself, which dwells in our life, and inspires these very longings, possesses the true world, and is that world.
So far as we live and strive at all, our lives are various, are needed for the whole, and are unique.
Life involves passions, faiths, doubts, and courage.
Religious faith, indeed, relates to that which is above us, but it must arise from that which is within us.
And just because God attains and wins and finds this uniqueness all our lives win in our union with him the individuality which is essential to their true meaning.
This preparatory sort of idealism is the one that, as I just suggested, Berkeley made prominent, and, after a fashion familiar. I must state it in my own way, although one in vain seeks to attain novelty in illustrating so frequently described a view.
For the Absolute, as we now know, all life is individual, but is individual as expressing a meaning.
For myself, I do not now know in any concrete human terms wherein my individuality consists. In my present human form of consciousness I simply cannot tell.
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