The quote book of  Sylvain (En)  2231  | Page 36 / 90


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S aid by God:) Think all the world as nothing and prefer My service before all things, for you cannot have your mind fixed on Me and at the same time delight in transitory pleasure.


Christianity
The Imitation of Christ. Trans. Richard Whitford, moderenized by Harold C. Gardiner. New York: Doubleday, 1955, pp. 184-185 

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S hut fast the door of your soul -- that is to say your imagination -- and keep it cautiously, as much as you can, form beholding any earthly thing, and then lift up your mind to your Lord, Jesus; open your heart faithfully to Him…


Christianity
The Imitation of Christ. Trans. Richard Whitford, moderenized by Harold C. Gardiner. New York: Doubleday, 1955, p. 58 

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K eep yourself as a pilgrim and a stranger here in this world, as one to whom the world's business counts by little. Keep your heart free, and always lift it up to God.


Christianity
The Imitation of Christ. Trans. Richard Whitford, moderenized by Harold C. Gardiner. New York: Doubleday, 1955, p. 65 

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W e must set our axe deep to the root of the tree, so that, purged from all passion, we may have a quiet mind.


Christianity
The Imitation of Christ. Trans. Richard Whitford, moderenized by Harold C. Gardiner. New York: Doubleday, 1955, p. 43 

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T o desire nothing outwardly brings peace to a man's soul, so a man, by an inward forsaking of himself, joins himself to God.


Christianity
The Imitation of Christ. Trans. Richard Whitford, moderenized by Harold C. Gardiner. New York: Doubleday, 1955, pp. 191-192 

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I find myself nothing but naught and naught, O substance that cannot be weighed! O sea that cannot be sailed! In You and by You I find that my substance is nothing, and above all, nothing.


Christianity
The Imitation of Christ. Trans. Richard Whitford, moderenized by Harold C. Gardiner. New York: Doubleday, 1955, pp. 125-126 

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A humble knowledge of ourselves is a surer way to God than is the search for depth of learning.


Christianity
The Imitation of Christ. Trans. Richard Whitford, moderenized by Harold C. Gardiner. New York: Doubleday, 1955, p. 35 

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B e kind and merciful. Let no one ever come to you without coming away better and happier. Be the living expression of God's kindness: kindness in your face, kindness in your eyes, kindness in your smile, kindness in your warm greeting. In the slums we are the light of God's kindness to the poor. To children, to the poor, to all who suffer and are lonely, give always a happy smile - Give them not only your care, but also your heart.


Christianity / Catholicism
Something Beautiful for God : Mother Teresa of Calcutta 

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I will be a saint' means I will despoil myself of all that is not God; I will strip my heart of all created things; I will live in poverty and detachment; I will renounce my will, my inclinations, my whims and fancies, and make myself a willing slave to the will of God.


Christianity / Catholicism
Something Beautiful for God : Mother Teresa of Calcutta 

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S piritual practice without knowledge is like a wide open garden. It may yield fruit and flowers, but nothing will stop the animals from devouring the fruit and trampling the flowers. Unless they are surrounded by a wall of knowledge, devotion and inspiration are easily lost, or can even turn into hypocrisy, spiritual pride or arrogance. In a sense the religious law and the mystical Sufi path are like a pair of wings. One alone can accomplish nothing. You need both. You must cleanse yourself of outward material impurities and also purify your inner being of impurities like pride, hypocrisy, dishonesty, anger, greed and love of fame and status.


Islam / Sufism
Love is the Wine edited by Dr. Robert Frager. 

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T here is the essence of God and there are the attributes of God. The essence is impossible for us to understand. We can begin to understand the attributes. In fact, part of a Sufi education is to understand those attributes in yourself. God has said, "My servants will find Me as they see Me." This does not mean if you think of God as a tree or as a mountain that God will be that tree or mountain. If you think of God as merciful, or loving, or as angry or vengeful, that is how you will find God.


Islam / Sufism
Love is the Wine edited by Dr. Robert Frager. 

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T here is a famous saying, "He who knows himself [literally, "He who knows his nafs"] knows his Lord." There are two meanings to this. The first is that we can come to know our needs, desires and weaknesses, and also come to realize the existence of a majestic power. Then we know that we need a protector -- someone who feeds us, clothes us and shelters us in this world. The second is a mystical explanation. God said, "I am closer to you than your own jugular vein." In knowing ourselves we will discover this deep connection with our Lord. By following this cord we can reach God.


Islam / Sufism
Love is the Wine edited by Dr. Robert Frager. 

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W e must develop and maintain the capacity to forgive. He who is devoid of the power to forgive is devoid of the power to love. There is some good in the worst of us and some evil in the best of us. When we discover this, we are less prone to hate our enemies.


Christianity / Protestantism
The Words of Martin Luther King, Jr. 

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E verybody can be great. Because anybody can serve. You don't have to have a college degree to serve. You don't have to make your subject and your verb agree to serve. You don't have to know about Plato and Aristotle to serve. You don't have to know Einstein's theory of relativity to serve. You don't have to know the second theory of thermodynamics to serve. You only need a heart full of grace. A soul generated by love.


Christianity / Protestantism
The Words of Martin Luther King, Jr. 

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E very man must decide whether he will walk in the light of creative altruism or the darkness of destructive selfishness. This is the judgment. Life's most persistent and urgent question is, What are you doing for others?


Christianity / Protestantism
The Words of Martin Luther King, Jr. 

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T o love is the greatest thing in life; it is very important to talk about love, to feel it, to nourish it, to treasure it, otherwise it will soon be dissipated, for the world is very brutal. If while you are young you don't feel love, if you don't look with love at people, at animals, at flowers, when you grow up you find that your life is empty; you will be very lonely, and the dark shadows of fear will follow you always. But the moment you have in your heart this extraordinary thing called love and feel the depth, the delight, the ecstasy of it, you will discover that for you the world is transformed.


Hinduism
Think on these Things 

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Q uestioner: When you were young you wrote a book in which you said: "These are not my words, they are the words of my Master." How is it that you now insist upon our thinking for ourselves? And who was your Master? K. Answers: …Does it matter very much who a Master or a guru is? What matters is life -- not your guru, not a Master, a leader or a teacher who interprets life for you. It is you who have to understand life; it is you who are suffering in misery; it is you who want to know the meaning of death, of birth, of meditation, of sorrow, and nobody can tell you… What is important is to be a light unto yourself, to be your own Master and disciple, to be both the teacher and the pupil.


Hinduism
Think on these Things 

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Q uestioner: How can we know ourselves? K. Answers: …Through self knowledge you begin to find out what is God, what is truth, what is that state which is timeless. Your teacher may pass on to you the knowledge which he received from his teacher, and you may do well in your examinations, get a degree and all the rest of it; but, without knowing yourself as you know your own face in the mirror, all other knowledge has very little meaning. Learned people who don't know themselves are really unintelligent; they don't know what thinking is, what life is. That is why it is important for the educator to be educated in the true sense of the word, which means that he must know the workings of his own mind and heart, see himself exactly as he is in the mirror of relationship. Self-knowledge is the beginning of wisdom. In self-knowledge is the whole universe; it embraces all the struggles of humanity.


Hinduism
Think on these Things 

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R eligion in fact is not knowledge, but a faith and aspiration; it is justified indeed both by an imprecise intuitive knowledge of large spiritual truths and by the subjective experience of souls that have risen beyond the ordinary life, but in itself it only gives us the hope and faith by which we may be induced to aspire to the intimate possession of the hidden tracts and larger realities of the Spirit. That we turn always the few distinct truths and the symbols or the particular discipline of a religion into a hard and fast dogmas, is a sign that as yet we are only infants in the spiritual knowledge and are yet far from the science of the Infinite.


Hinduism
A Practical Guide to Integral Yoga 

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T he sadhana of this Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.


Hinduism
A Practical Guide to Integral Yoga 

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A sceticism for its own sake is not the ideal of this Yoga, but self-control in the vital and right order in the material are a very important part of it -- and even an ascetic discipline is better for our purpose than a loose absence of true control. Mastery of the material implies in it the right and careful utilization of things and also a self-control in their use. Forceful suppression (fasting also comes under the head) stands on the same level as free indulgence; in both cases, the desire remains: in the one it is fed by indulgence, in the other it lies latent and exasperated by suppression.


Hinduism
A Practical Guide to Integral Yoga 

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M an is shut up at present in his surface individual consciousness and knows the world only through his outward mind and senses and by interpreting their contacts with the world. By Yoga there can open in him a consciousness which becomes one with that of the world; he becomes directly aware of a universal Being, universal states, universal Force and Power, universal Mind, Life, Matter and lives in conscious relations with these things. He is then said to have cosmic consciousness


Hinduism
A Practical Guide to Integral Yoga 

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T his secret union takes place in the deepest centre of the soul, which must be where God Himself dwells, and I do not think there is any need of a door by which to enter it. I say there is no need of a door because all that has so far been described seems to have come through the medium of the senses and faculties… But what passes in the union of the Spiritual Marriage is very different. The Lord appears in the centre of the soul, not through an imaginary, but through an intellectual vision (although this is a subtler one that that already mentioned), just as He appeared to the Apostles, without entering through the door, when He said to them: "Pax vobis" {cf. John 20:19,21}. This instantaneous communication of God to the soul is so great a secret and so sublime a favour, and such delight is felt by the soul, that I do not know with what to compare it, beyond saying that the Lord is pleased to manifest to the soul at that moment the glory that is in Heaven, in a sublimer manner than is possible through any vision or spiritual consolation. It is impossible to say more than that, as far as one can understand, the soul (I mean the spirit of this soul) is made one with God, Who, being likewise a Spirit, has been pleased to reveal the love that He has for us by showing to certain persons the extent of that love, so that we may praise His greatness. For He has been pleased to unite Himself with His creature in such a way that they have become like two who cannot be separated from one another: even so He will not separate Himself from her.


Christianity / Catholicism
Interior Castle. Trans. E. Allison Peers. New York: Bantam Doubleday Dell Publishing Group, Inc., 1990, p. 213-4, Seventh Mansions, Chapter 2, Paragraph 3 

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I n the Seventh Mansion} everything is different. Our good God now desires to remove the scales form the eyes of the soul, so that it may see and understand something of the favour which He is granting it, although He is doing this in a strange manner. It is brought into this Mansion by means of an intellectual vision, in which, by a representation of the truth in a particular way, the Most Holy Trinity reveals Itself, in all three Persons. …The spirit becomes enkindled and is illumined, as it were, by a cloud of the greatest brightness.


Christianity / Catholicism
Interior Castle. Trans. E. Allison Peers. New York: Bantam Doubleday Dell Publishing Group, Inc., 1990, p. 209, Seventh Mansions, Chapter 1, Paragraph 6 

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T here is a self-forgetfulness which is so complete that it really seems as though the soul no longer existed, because it is such that she has neither knowledge nor remembrance that there is either heaven or life or honor for her, so entirely is she employed in seeking the honor of God. It appears that the words which His Majesty addressed to her have produced their effect -- namely, that she must take care of His business and He will take care of hers. And thus, happen what may, she does not mind in the least, but lives in so strange a state of forgetfulness that, as I say, she seems no longer to exist, and has no desire to exist -- no, absolutely none -- save when she realizes that she can do something to advance the glory and honor of God, for which she would gladly lay down her life.


Christianity / Catholicism
Interior Castle. Trans. E. Allison Peers. New York: Bantam Doubleday Dell Publishing Group, Inc., 1990, p. 215, Seventh Mansions, Chapter 3, Paragraph 2 

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