He had thought more than other men, and in matters of the intellect he had that calm objectivity, that certainty of thought and knowledge, such as only really intellectual men have, who have no axe to grind, who never wish to shine, or to talk others down, or to appear always in the right.
I shall no longer be instructed by the Yoga Veda or the Aharva Veda, or the ascetics, or any other doctrine whatsoever. I shall learn from myself, be a pupil of myself; I shall get to know myself, the mystery of Siddhartha." He looked around as if he were seeing the world for the first time.
It was morning; through the high window I saw the pure, bright blue of the sky as it hovered cheerfully over the long roofs of the neighboring houses. It too seemed full of joy, as if it had special plans, and had put on its finest clothes for the occasion.
The realization that my problem was one that concerned all men, a problem of living and thinking, suddenly swept over me and I was overwhelmed by fear and respect as I suddenly saw and felt how deeply my own personal life and opinions were immersed in the eternal stream of great ideas. Though it offered some confirmation and gratification, the realization was not really a joyful one. It was hard and had a harsh taste because it implied responsibility and no longer being allowed to be a child; it meant standing on one’s own feet.
When trying to remember my share in the glow of the eternal present, in the smile of God, I return to my childhood, too, for that is where the most significant discoveries turn up.
Beautiful was this world, looking at it thus, without searching, thus simply, thus childlike.
I have always been a great dreamer; in dreams I am more active than in my real life, and these shadows sapped me of health and energy.
Every sin already carries grace within in, all small children are potential old men, all sucklings have death within them, all dying people - eternal life. The Buddha exists in the robber and dice player; the robber exists in the Brahmin.
I felt knowledge and the unity of the world circulate in me like my own blood.
To recognize causes is to think, and through thought alone feelings become knowledge and are not lost, but become real and begin to mature.
Human life is reduced to real suffering, to hell, only when two ages, two cultures and religions overlap.
He has robbed me, yet he has given me something of greater value . . . he has given to me myself.
But it's a poor fellow who can't take his pleasure without asking other people's permission.
There are always a few such people who demand the utmost of life and yet cannot come to terms with its stupidity and crudeness.
To die is to go into the Collective Unconscious, to lose oneself in order to be transformed into form, pure form.
If I were poet now, I would not resist the temptation to trace my life back through the delicate shadows of my childhood to the precious and sheltered sources of my earliest memories. But these possessions are far too dear and sacred for the person I now am to spoil for myself. All there is to say of my childhood is that it was good and happy. I was given the freedom to discover my own inclinations and talents, to fashion my inmost pleasures and sorrows myself and to regard the future not as an alien higher power but as the hope and product of my own strength.
At one time I had given much thought to why men were so very rarely capable of living for an ideal. Now I saw that many, no, all men were capable of dying for one.
All suicides have the responsibility of fighting against the temptation of suicide. Every one of them knows very well in some corner of his soul that suicide, though a way out, is rather a mean and shabby one, and that it is nobler and finer to be conquered by life than to fall by one's own hand.
What for me is bliss and life and ecstasy and exaltation, the world in general seeks at most in imagination; in life it finds it absurd.
If what matters in a person's existence is to accept the inevitable consciously, to taste the good and bad to the full and to make for oneself a more individual, unaccidental and inward destiny alongside one's external fate, then my life has been neither empty nor worthless.
Man is not by any means of fixed and enduring form (this, in spite of suspicions to the contrary on the part of their wise men, was the ideal of the ancients). He is nothing else than the narrow and perilous bridge between nature and spirit. His innermost destiny drives him on to the spirit and to God. His innermost longing draws him back to nature, the mother. Between the two forces his life hangs tremulous and irresolute.
Every man is more than just himself; he also represents the unique, the very special and always significant and remarkable point at which the world's phenomena intersect, only once in this way, and never again. That is why every man's story is important, eternal, sacred; that is why every man, as long as he lives and fulfills the will of nature, is wondrous, and worthy of consideration. In each individual the spirit has become flesh, in each man the creation suffers, within each one a redeemer is nailed to the cross.
Was it not his Self, his small, fearful and proud Self, with which he had wrestled for so many years, but which had always conquered him again, which appeared each time again and again, which robbed him of happiness and filled him with fear?
You have no doubt guessed long since that the conquest of time and the escape from reality, or however else it may be that you choose to describe your longing, means simply the wish to be relieved of your so-called personality. That is the prison where you lie.
Should we be mindful of dreams?" Joseph asked. "Can we interpret them?" The Master looked into his eyes and said tersely: "We should be mindful of everything, for we can interpret everything.
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