The quote book of  Sylvain (En)  2231  | Page 54 / 90


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H atred is not only a vice, but a vice which goes point-blank against Nature.
Hatred divides instead of joining and frustrates God's will in human society.
One man is born to help another.
Hatred makes us destroy one another.
Love unites-hatred separates.
Love is beneficial-hatred is destructive.
Love succors even strangers, hatred destroys the most intimate friendship.
Love fills all hearts with joy, hatred ruins all those who possess it.
Nature is bountiful, hatred is pernicious.
It is not hatred, but mutual love, that holds all mankind together.


Philosophy / Stoicism
Davis, Chas. Greek and Roman Stoicism. Boston: Herbert B. Turner and Co., 1903, pp. 226, 236, 241. 

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W hat is God?
The Mind of the universe.
What is He?
All that you see, and all that you don't see.
Guide and guardian of the universe,
Soul and spirit of the world,
Builder and master of so great a work-
to Him all names belong.
Would you call Him Destiny?
You will not err.
Cause of causes, all things depend on Him.
Would you rather say Providence?
This will be right.
By His plan the world is guided safely through its motions.
Or Nature?
This title does Him no wrong.
Of Him are all things born, and in Him all things live.
Or Universe?
You are not mistaken.
He is all that we see,
wholly present in every part,
sustaining this entire creation.


Philosophy / Stoicism
Davis, Chas. Greek and Roman Stoicism. Boston: Herbert B. Turner and Co., 1903, pp. 226, 236, 241. 

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I f we had understanding,
Would we ever cease chanting and blessing the Divine Power, both openly and in secret?
Whether digging or ploughing or eating, should we not sing a hymn to God?

Great is God, for He has given us the instruments to till the ground …
He has given us hands, the power of digestion, and the wisdom of the body that controls the breath.

Great is God, for He has given us a mind to apprehend these things and to duly use them!

I am old and lame-what else can I do but sing to God?
Were I nightingale, I should do after the manner of a nightingale.
Were I a swan, I should do after the manner of a swan.
But now, since I am a reasonable man, I must sing to God: this is my work.
I will do it; I will not desert my post …

And I call upon you to join this self-same hymn.


Philosophy / Stoicism
Crossley, Hastings, trans. The Golden Sayings of Epictetus. New York: P E Collier and Son, 1909, verses 1, 66, 77. 

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T he Philosophers say that there is a God, and that His Will directs the Universe … But the more important lesson is to discover God's nature. Upon discovering that nature, a man would please God by making his own nature like unto God's. If the Divine is faithful, he must also be faithful; if free, he must also be free; if beneficent, he must also be beneficent; if magnanimous, he must also be magnanimous. Thus to make God's nature one's own, a man must imitate Him in every thought, word, and deed.


Philosophy / Stoicism
Crossley, Hastings, trans. The Golden Sayings of Epictetus. New York: P E Collier and Son, 1909, verses 1, 66, 77. 

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S how me a Man of God.
Show me a man modeled after the doctrines that are ever upon his lips.
Show me a man who is hard-pressed-and happy,
In danger-and happy,
On his death-bed-and happy,
in exile-and happy,
In evil report-and happy.

Show him to me.
I ask again.

So help me, Heaven,
I long to see one Man of God!
And if you cannot show me one fully realized, let me see one in whom the process is at work or one whose bent is in that direction.
Do me that favor!
Grudge it not to an old man, to behold such wonder.
Do you think I wish to see the Zeus or Athena of Phidias, sparkling with ivory and gold?
No. Show me one of you, a human soul, longing to be of one with God.


Philosophy / Stoicism
Crossley, Hastings, trans. The Golden Sayings of Epictetus. New York: P E Collier and Son, 1909, verses 1, 66, 77. 

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Y ou have seen a hand, a foot, or perhaps a head severed from its body and lying some distance away. Such is the state a man brings himself to-as far as he is able-when he refuses to accept what befalls him, breaks away from helping others, or when he pursues self-seeking action. He becomes an outcast from the unity of Nature; though born of it, his own hand has cut him from it. Yet here is the beautiful proviso: it lies within everyone's power to join Nature once again. God has not granted such favor to any other part of creation: once you have been separated, once you have been cleft asunder, He will, at any moment, allow you to return.

0 Universe, all that is in tune with you is also in tune with me. Every note of your harmony resonates in my innermost being. For me, nothing is early and nothing is late if it is timely for you. 0 Nature, all that your seasons bring is fruit for me. From thee comes all things; in thee do all things live and grow; and to thee do all things return. "Dear City of God" is our cry, even though the poets say, "Dear City of the King."

Waste no more time talking about great souls and how they should he. Be one yourself!


Philosophy / Stoicism
Book 8:34, Book 4:23, and Book 10: 16 

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R emember that the Hidden Power within us pulls the strings; there is the guiding force, there is the life, there, one might say, is the man himself Never think of yourself as a mere body with its various appendages; the body is like the ax of a carpenter: dare we think that the ax is the carpenter himself? Without this Inner Cause, which dictates both action and inaction, the body is of no more use than the weaver's shuttle without a weaver, the writer's pen without a writer, or the coachman's whip without a horse and carriage.

Honor the highest thing in the Universe; it is the power on which all things depend; it is the light by which all of life is guided. Honor the highest within yourself; for it, too, is the power on which all things depend, and the light by which all life is guided.

Dig within. Within is the well-spring of Good; and it is always ready to bubble up, if you just dig.


Philosophy / Stoicism
Book 10:38, Book 5:2 1, and Book 7:59. 

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I t is possible to live out your whole life in perfect contentment, even though the whole world deafens you with its roar and wild beasts tear apart your body like a lump of clay. For nothing can shake a steady mind out of its peaceful repose; nothing can bar it from correct judgment, nor defeat its readiness to see the benefit that all things bring.


Philosophy / Stoicism
Book 7:68. 

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M en may block your path, but never let them obstruct you from right action, never let them destroy the feeling of charity you have toward them. You must be firm in both: steadfast in judgment and action, kind to those who do you harm. To lose your temper with them is no less a sign of weakness than one cowed into abandoning his proper course of action. In both cases, the post of duty has been deserted.


Philosophy / Stoicism
Book 7:13, Book 11:9, and Book 6:44. 

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C onstantly remind yourself, I am a member of the whole body of conscious things." If you think of yourself as a mere "part," then love for mankind will not well up in your heart; you will look for some reward in every act of kindness and miss the boon which the act itself is offering. Then all your work will be seen as a mere duty and not as the very portal connecting you with the Universe itself.


Philosophy / Stoicism
Book 7:13, Book 11:9, and Book 6:44. 

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I n a man's life, his time is but a moment, his being a mere flux, his senses a dim glimpse, his body food for the worms, and his soul a restless eddy … the things of the body pass like a flowing stream; life is a brief sojourn, and one's mark in this world is soon forgotten.


Philosophy / Stoicism
Book 2:4 and Book 2:17. 

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I t is time to realize that you are a member of the Universe, that you are born of Nature itself, and to know that a limit has been set to your time. Use every moment wisely, to perceive your inner refulgence, or it will be gone and nevermore within your reach.


Philosophy / Stoicism
Marcus Aurelius, Book 2:4 and Book 2:17. 

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A t daybreak, when you loathe the idea of having to leave your bed, have this thought ready in your mind: I am rising for the work of man." Should I have misgivings about doing that for which I was born, and for the sake of which I came into this world? Is this the grand purpose of my existence-to lie here snug and warm underneath my blanket? Certainly it feels more pleasant. Was it for pleasure that you were made, and not for work, nor for effort? Look at the plants, sparrows, ants, spiders, and bees, all working busily away, each doing its part in welding an orderly Universe. So who are you to go against the bidding of Nature? Who are you to refuse man his share of the work?

To live each day as though it were your last-never flustered, never lazy, never a false word-herein lies the perfection of character.


Philosophy / Stoicism
Book 5:1 and Book 7:69. 

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W isdom was the first of all created things;
Intelligent purpose has been there from the beginning.


Judaism
The New English Bible. New York: Oxford University Press, 1961, Chapter 1, verses 1-10, and Chapter 4, verses 11-13. 

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S he (Sophia) is an inexhaustible treasure for mankind;
She blesses the world with Supreme wisdom, and allows all people to realize their unity with God.

She is the Supreme Spirit:
All-knowing and sacred;
One, yet pervading many, subtle, ever-free, lucid, stainless, clear, and invincible.
She is the love of goodness, ever-ready, unobstructed, beneficent, kindly toward all, steadfast, unerring, and untouched by care.
She is all-powerful, the witness of all, and found in those who are wise, pure-hearted, and humble.

Sophia moves more easily than motion itself;
By reason of Her purity She permeates all things.
She is like a fine mist rising from the power of God,
The divine radiance streaming from the glory of the Almighty.
Nothing can stain Her immaculate purity.
She is the shimmering glow of everlasting Light,
The flawless mirror of God's Power on earth,
The supreme image of all good things.

Though one, She becomes everything;
from within herself, by
Her own power, makes all things new.

Age after age She enters into holy souls, making them perfect, and leading them back to God.
For God only accepts those who have made their home with Sophia.
She is fairer than the sun, and greater than every constellation.

She is more radiant than the light of day
for day is overcome by night, but against Sophia no darkness can prevail.


Judaism
Chapter 7 

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T he true beginning of spiritual life is the desire to know Sophia.
A desire to know Her brings one to love Her.
Loving Her enables one to follow Her will.
Following Her will is the sure path to immortality.
And immortality is oneness with God.
So the desire to know Sophia leads to God and
His Kingdom never-fading Kingdom.


Judaism
Chapter 6 

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S ophia is the Supreme Spirit devoted to the good of all people …
She shines bright in the gloom of ignorance;
She is unfading;
She is easily seen by those who love Her;
easily found by those who look for Her,
And quickly does
She come to those who seek Her help.

One who rises early, intent on finding Her,
will not grow weary of the quest
For one day he will find Her seated in his own heart.


Judaism
Chapter 6 

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T hough I am small and of little account,
I always repeat your Name,
I always remember your Truth,
I always fill myself with your eternal love.
0 Lord, what else can you give?
You have given me the truth of the universe, you have given me my very breath.


Judaism
119 

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W hat was I born for, if not to follow you?
What is there to live for, if not your undying love?
0 Lord, come alive in my heart-
Come alive so that we may, once again, be as one.


Judaism
119 

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O Lord, I know that every hardship along the way allows me to grow in your love.
May I find delight in all you offer.
May I comfort all those who turn in my direction.
May my joy be complete and your Name forever on my lips.


Judaism
119 

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C oming and going,
life and death.
A thousand villages,
a million houses.
Don't you get it ?
Moon in the water,
blossom in the sky.


Buddhism / Mahayana / Zen (Chan)
Stryk, W, and Ikemoto, T. Zen Poems of China. Garden City, NY. Anchor Press, 1973, p. 69. 

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O ne Nature, perfect and pervading, circulates in all natures.
One Reality, all comprehensive, contains within itself all realities.
The one moon is reflected wherever there is a sheet of water,
And all the moons in all the waters are embraced within the one moon;
The embodied Truth of all the Buddhas enters into my own being,
And my own being is found in union with theirs.


Buddhism / Mahayana / Zen (Chan)
Suzuki, D. T Manual of Zen Buddhism. New York: Grove Press, 1960, pp. 97-100 

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O ur original Buddha-Nature is, in highest truth, devoid of any trace of objectivity. It is void, omnipresent, silent, pure; it is glorious and mysterious peaceful joy-and that is all. Enter deeply in it by awakening to it yourself. That which is before you is it, in all its fullness, utterly complete. There is naught besides. Even if you go through all the stages of a Bodhisattva's progress toward Buddhahood, one by one, when at last, in a single flash, you attain to full realization, you will only be realizing the Buddha-Nature that has been with you all the time; and by all the foregoing stages you will have added to it nothing at all. You will come to look upon those aeons of work and achievement as no better than unreal actions performed in a dream. That is why the Tathagata [the Buddha] said: I truly attained nothing from complete, unexcelled Enlightenment.


Buddhism / Mahayana / Zen (Chan)
Blofeld John, trans. The Zen Teachings of Huang Po, New York: Grove Press, 1958, p131. 

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