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There is no one who hinders you from always doing and saying the things which are according to the nature of which you are a part.
Regarding that which happens in harmony with nature, we ought to blame neither gods, for they do nothing wrong either voluntarily or involuntarily, nor men, for they do nothing wrong except unconsciously. Consequently, we should blame no one.
It is in our power to have no opinion about a thing, and not to be disturbed in our soul, for things themselves have no natural power to form our judgements.
The ruling faculty does not disturb itself, I mean, it does not frighten itself or cause itself pain… The guiding principle in itself wants nothing, unless it makes a want for itself, and therefore it is free.
Remember that the ruling faculty is invincible; when self-collected it is satisfied with itself… therefore the mind which is free from passions is a citadel, for man has nothing more secure to which he can fly for safety.
The fulfillment of Christ’s teaching consists in moving away from self toward God.
The animal existence of a man does not constitute human life alone. Life, according to the will of God only, is also not human life. Human life is a combination of the animal life and the divine life. And the more this combination approaches to the divine life, the more life there is in it.
Men recognize that in their lives something is wrong, and that something needs improving. Man is able to improve only that one thing which is in his power: himself. But in order to improve oneself one must first of all recognize one’s own deficiencies, and this one does not desire to do.
Religions are different in their external forms, but they are all the same in their fundamental principles. And it is just these fundamental principles of all religions which represent that true religion which alone today is natural to all men, and the acceptation of which can alone save men from their calamities.
The essence of religion consists solely in the answer to the question, “Why do I live, and what is my relation to the infinite universe around me?”
Why do the people behave so unreasonably? Because, from long continued deception, they no longer see the connection between their bondage and their own share in the deeds of violence. And why don’t they see this connection? For the same reason which lies at the root of all human misery — because they have no faith, and without faith men can only be guided by their own interests, and a man guided by his own interest, cannot be anything but a deceiver or a dupe.
The external, restless, useless activity which consists in establishing and adapting the external forms resulting from the change of consciousness, hides from men that essential, inner activity which alone can ameliorate their lives. And this superstition, more than anything else, hinders the general amelioration of human life.
Ignorance is the parent of fear.
Our patience will achieve more than our force.
Love, true love, which is the very essence of the human soul — that love which is revealed by Christ’s teaching — precludes the possibility of any idea of any kind of violence.
The sufferings of the whole of humanity, and of individuals, are not useless, but lead humanity, though indirectly, ever to the one activity appointed for men: that of perfecting themselves.
Why do I strive, why do I toil in this narrow, confined frame, when life, all life with all its joys, is open to me?
No single event can awaken within us a stranger totally unknown to us. To live is to be slowly born. It would be a bit too easy if we could go about borrowing ready-made souls. It is true that a sudden illumination may now and then light up a destiny and impel a man in a new direction. But illumination is vision, suddenly granted the spirit, at the end of a long and gradual preparation. Bit by bit I learnt my grammar. I was taught my syntax. My sentiments were awakened. And now suddenly a poem strikes me in the heart.
Human anguish is the product of the loss by man of his true identity.
Love is not thinking, but being.
