Every single life only becomes great when the individual sets upon a goal or goals which they really believe in, which they can really commit themselves to, which they can put their whole heart and soul into.
Capitalism is the only system that can make freedom, individuality, and the pursuit of values possible in practice. When I say 'capitalism,' I mean a pure, uncontrolled, unregulated laissez-faire capitalism - with a separation of economics, in the same way and for the same reasons as a separation of state and church.
There is a totalitarian regime inside every one of us. We are ruled by a ruthless politburo which sets our norms and drives us from one five-year plan to another. The autonomous individual who has to justify his existence by his own efforts is in eternal bondage to himself.
The individual woman is required . . . a thousand times a day to choose either to accept her appointed role and thereby rescue her good disposition out of the wreckage of her self-respect, or else follow an independent line of behavior and rescue her self-respect out of the wreckage of her good disposition.
Sentimental assertions are always a form of detachment; they confront the acute, terrible awareness of individual pain, the sharp particularity of loss or the fierce individuality of passion with the dulling universal certainty of platitude.
I believe that the Hindu faith has developed the spiritual in its devotees at the expense of the material, and I think that in the Western world the contrary is true. By uniting the materialism of the West with the spiritualism of the East I believe much can be accomplished. It may be that in the attempt the Hindu faith will lose much of its individuality.
Individuality in universality is the plan of creation. Each cell has its part in bringing about consciousness. Man is individual and at the same time universal. It is while realising our individual nature that we realise even our national and universal nature. Each is an infinite circle whose centre is everywhere and circumference nowhere. By practice one can feel universal Selfhood which is the essence of Hinduism. He who sees in every being his own Self is a Pandita (sage).
A name pronounced is the recognition of the individual to whom it belongs. He who can pronounce my name aright, he can call me, and is entitled to my love and service.
An old Arabian fable tells of a prince imprisoned in a castle which had thirteen windows. Twelve of these windows overlooked lovely scenes, while the thirteenth looked down on the black ash heaps of the city. Ignoring the twelve windows, the prince always looked out through the thirteenth. It is so often true that whether a person carries with him an atmosphere of gloom and depression or one of confidence and courage depends on his individual outlook.
The State is concentric, but the individual is eccentric.
We hear much nowadays as to the speculative ideas of men concerning the condition beyond the grave; but the admission that there is an individual existence beyond the grave, is a declaration that there must have been an individual, intelligent creation before we came here in the flesh. Life beyond the grave postulates a pre-existent state.
Understanding, and action proceeding from understanding and guided by it, is one weapon against the world's bombardment, the one medicine, the one instrument by which liberty, health, and joy may be shaped . . . in the individual, and in the race.
The inlet of a man's mind is what he learns; the outlet is what he accomplishes. If his mind is not fed by a continued supply of new ideas which he puts to work with purpose, and if there is no outlet in action, his mind becomes stagnant. Such a mind is a danger to the individual who owns it and is useless to the community.
We declare that one who uses the God-given body of another without divine sanction abuses the very soul of that individual, abuses the central purpose and processes of life.
The flight from study and awareness is much too common in a world that throws too many confusing pictures to the individual. For the sake of our democracy, based on freedom and individualism, we have to bring ourselves back to study again and again. Otherwise, we can become easy victims of a well-planned verbal attack on our minds and our consciences.
But if we believe what we profess concerning the worth of the individual, then the idea of individual development within a framework of ethical purpose must become our deepest concern, our national preoccupation, our passion, our obsession. We must think of education as relevant for everyone everywhere - at all ages and in all conditions of life.
There is a way in which the collective knowledge of mankind expresses itself, for the finite individual, through mere daily living . . . a way in which life itself is sheer knowing.
When one gives whatever one can without restraint, the barriers of individuality break down. It no longer becomes possible to tell whether it is the student offering himself to the teacher, or the teacher offering herself to the student. One sees only two immaculate beings, reflecting one another like a pair of brilliant mirrors.
The liberty of the individual is a necessary postulate of human progress.
The individual who cultivates grievances, and who is perpetually exacting explanations of his assumed wrongs, can only be ignored, and left to the education of time and of development.... One does not argue or contend with the foul miasma that settles over stagnant water; one leaves it and climbs to a higher region, where the air is pure and the sunshine fair.
Except perhaps to our God, we all have a facade, even to our closest friends; some of us even to ourselves. . . . . It may not be good that we have it, but I don't believe the state or anyone else has a right to pierce that facade without the individual's consent.
Before an individual can be saved, he must first learn that he cannot save himself.
Whatever mitigates the woes, or increases the happiness of others, is a just criterion of goodness; and whatever injures society at large, or any individual in it, is a criterion of iniquity.
The fifth freedom, the Freedom of Individual Enterprise, is the keystone of the arch on which the other Four Freedoms rest. This is what freedom means.
Brigham Young observed, "Man's machinery makes things alike" (JD 9:370), while God gives to seemingly like individuals pleasing differences. Secularism is no friend of righteous individuality.
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