“The sweetest thing in all my life has been the longing — to reach the Mountain, to find the place where all the beauty came from — my country, the place where I ought to have been born. Do you think it all meant nothing, all the longing? The longing for home? For indeed it now feels not like going, but like going back.”
“Religion must remain an outlet for people who say to themselves, ‘I am not the kind of person I want to be.’ It must never sink into an assemblage of the self-satisfied.”
“The animalism of the brute nature in man is disgusting,” he thought, “but as long as it
remains in its naked form we observe it from the height of our spiritual life and despise it;
and—whether one has fallen or resisted—one remains what one was before. But when that
same animalism hides under a cloak of poetry and æsthetic feeling and demands our
worship—then we are swallowed up by it completely and worship animalism, no longer
distinguishing good from evil. Then it is awful!”
“Whatever measure of influence I had as a result of the importance which the world attaches to the Nobel Peace Prize would have to be used to bring the philosophy of nonviolence to all the world’s people who grapple with the age-old problem of racial injustice.”
“For by a single offering He has forever completely cleansed and perfected those who are consecrated and made holy.… He then goes on to say, And their sins and their lawbreaking I will remember no more. HEBREWS 10:14, 17”
“Pride is associated with failure, not success. We hear a great deal about the inferiority complex, but the superiority complex of pride is seldom spoken of . . .The greatest act of humility . . .was when Jesus Christ stooped to die on the cross of Calvary.”
“It is impossible in this body to follow ahimsa fully. Violence is inescapable. While the eyes wink and nails have to be pared, violence in one form or another is unavoidable. Evil is inherent in action, says the Gita. Arjuna did not, therefore, raise the question of violence and nonviolence. He simply raised the question of distinction between kinsmen and others, much in the same way that a fond mother would advance arguments favouring her child.”
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