“Since we tend to see ourselves primarily in light of our intentions, which are invisible to others,” said philosopher J. G. Bennett, “while we see others mainly in the light of their actions, which are all that’s visible to us, we have a situation in which misunderstanding and injustice are the order of the day.”
“LIFE IN ALEXANDRA was exhilarating and precarious. Its atmosphere was alive, its spirit adventurous, its people resourceful. Although the township did boast some handsome buildings, it could fairly be described as a slum, living testimony to the neglect of the authorities. The roads were unpaved and dirty, and filled with hungry, undernourished children scampering around half-naked. The air was thick with the smoke from coal fires in tin braziers and stoves. A single water tap served several houses. Pools of stinking, stagnant water full of maggots collected by the side of the road. Alexandra was known as “Dark City” for its complete absence of electricity. Walking home at night was perilous, for there were no lights, the silence pierced by yells, laughter, and occasional gunfire. So different from the darkness of the Transkei, which seemed to envelop one in a welcome embrace.”
“Serving the Lord is not always easy or popular. Folks may laugh at you on your job, mocking and making fun of your faith. But once you decide that there’s no turning back, something in your heart rises up and says “no” to the devil and “yes” to the Lord.”
“I'm hunger. I'm thirst. Where I bite, I hold till I die, and even after death they must cut out my mouthful from my enemy's body and bury it with me. I can fast a hundred years and not die. I can lie a hundred nights on the ice and not freeze. I can drink a river of blood and not burst. Show me your enemies.”
“Wrong will be right, when Aslan comes in sight,
At the sound of his roar, sorrows will be no more,
When he bares his teeth, winter meets its death,
And when he shakes his mane, we shall have spring again.”
“This belief in incarnation is a testimony of man’s lofty spiritual ambition. Man is not at peace with himself till he has become like unto God. The endeavour to reach this state is the supreme, the only ambition worth having. And this is self-realization. This self-realization is the subject of the Gita, as it is of all scriptures. But its author surely did not write it to establish that doctrine. The object of the Gita appears to me to be that of showing the most excellent way to attain self-realization.”
“On earth, here on this earth, there is no truth, all is false and evil; but in the universe, in the
whole universe there is a kingdom of truth, and we who are now the children of earth are—
eternally—children of the whole universe. Don’t I feel in my soul that I am part of this vast
harmonious whole? Don’t I feel that I form one link, one step, between the lower and higher
beings, in this vast harmonious multitude of beings in whom the Deity—the Supreme Power if
you prefer the term—is manifest? If I see, clearly see, that ladder leading from plant to man,
why should i suppose it breaks off at me and does not go father and father? I feel that I cannot
vanish, since nothing vanishes in this world, but that I shall always exist and always have
existed. I feel that beyond me and above me there are spirits, and that in this world there is
truth”
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