We walk, and our religion is shown (even in the dullest and most insensitive person) in how we walk. Or to put it more accurately, living in this world means choosing, choosing to walk, and the way we choose to walk is infallibly and perfectly expressed in the walk itself. Nothing can disguise it. The walk of an ordinary man and of an enlightened man are as different as that of a snake and a giraffe.
If you want to earn more - learn more. If you want to get more out of the world you must put more into the world. For, after all, men will get no more out of life than they put into it.
It is one thing to be carried through an endless life, another thing to embrace the whole presence of an endless life together, which is manifestly proper to the divine Mind. The temporal world seems to emulate in part that which it cannot fully obtain or express, tying itself to whatever presence there is in this exiguous and fleeting moment - a presence which, since it carries a certain image of that abiding Presence, gives to whatever may partake of it the quality of seeming to have being. But because it could not stay, it undertook an infinite journey of time; and so it came to pass that, by going, it continued that life, whose plenitude it could not comprehend by staying.
Not only is there a right to be happy, there is a duty to be happy. So much sadness exists in the world that we are all under obligation to contribute as much joy as lies within our powers.
The spirit of the world has four kinds of spirits diametrically opposed to charity - resentment, aversion, jealousy, and indifference.
The extent of poverty in the world is much exaggerated. Our sensitiveness makes half our poverty; our fears - anxieties for ills that never happen - a greater part of the other half.
No man or woman of the humblest sort can really be strong, gentle, pure and good, without the world being the better for it, without somebody being helped an comforted by the very existence of that goodness.
We seldom repent of speaking little, very often of speaking too much; a vulgar and trite maxim, which all the world knows, but which all the world does not practice.
The Cosmos is not dead matter but a living Presence, the soul of man is immortal... the universe is so built and ordered that without any peradventure all things work together for the good of each and all... the foundation principle of the world is what we call love and that the happiness of every one is in the long run absolutely certain.
The life which is in man is eternal, as all life is eternal; that the soul of man is as immortal as God is; that the universe is so built and ordered that without any peradventure all things work together for the good of each and all; that the foundation principle of the world is what we call love, and that the happiness of every individual is in the long run absolutely certain.
To him in whom loves dwells, the whole world is but one family.
Do good. This should be the aim of every human being, to make the world better for their having lived.
If there is a virtue in the world at which we should always aim, it is cheerfulness.
Self-confidence is not hope; it is the self-judgment of your own internal forces in their relation to the world without, which results from the failure of many; hopes and the non-realization of many fears.
The vices and the virtues are written in a language the world cannot construe; it reads them in a vile translation, and the translators are Failure and Success.
Every person should have two slips of paper in his pocket. On one should be written: ‘The world was created for me,’ and on the other: ‘I am but dust and ashes.’ A person has to have the wisdom to read each slip in the proper time.
The nobles charities, the best fruits of learning, the richest discoveries, the best institutions of law and justice, every greatest thing the world has seen, represents, more or less directly, the fruitfulness and creativeness of religion.
Half the vices which the world condemns most loudly have seeds of good in them and require moderate use rather than total abstinence.
The reasonable man adapts himself to the world, but the unreasonable man tries to adapt the world to him - therefore, all progress depends upon the unreasonable man.
The world will always be governed by self-interest: we should not try to stop this: we should try and make the self-interest of cads a little more coincident with that of decent people.