“He (the devil) always sends errors into the world in pairs--pairs of opposites...He relies on your extra dislike of one to draw you gradually into the opposite one. But do not let us be fooled. We have to keep our eyes on the goal and go straight through between both errors. We have no other concern than that with either of them.”
“You have been “self-pitying” for long years now and things don’t seem to improve. Just try a few days of good self-esteeming” and you’ll see things taking a better shape!”
“You're not going to be different ... you're going to be the same as you've always been; with
doubts, everlasting dissatisfaction with yourself, vain efforts to amend, and falls, and
everlasting expectation, of a happiness which you won't get, and which isn't possible for you.”
“What is described is the conflict within the human body between opposing moral tendencies, which are imagined as distinct figures. A seer such as Vyasa would never concern himself with a description of mere physical fighting. It is the human body that is described as Kurukshetra, as dharmakshetra9 . The epithet may also mean that for a Kshatriya a battlefield is always a fi eld of dharma. Surely a fi eld on which the Pandavas too were present could not be altogether a place of sin.”
“nothing has contributed so much to the obscuring of Christian truth in the eyes of the
heathen, and has hindered so much the diffusion of Christianity through the world, as the
disregard of [non-resistance] by men calling themselves Christians, and the permission of war
and violence to Christians.
“Common to all these types is the anthropomorphic character of their conception of God. In general, only individuals of exceptional endowments, and exceptionally high-minded communities, rise to any considerable extent above this level. But there is a third stage of religious experience which belongs to all of them, even though it is rarely found in a pure form: I shall call it cosmic religious feeling. It is very difficult to elucidate this feeling to anyone who is entirely without it, especially as there is no anthropomorphic conception of God corresponding to it. The individual feels the futility of human desires and aims and the sublimity and marvelous order which reveal themselves both in nature and in the world of thought. Individual existence impresses him as a sort of prison and he wants to experience the universe as a single significant whole. The beginnings of cosmic religious feeling already appear at an early stage of development, e.g., in many of the Psalms of David and in some of the Prophets. Buddhism, as we have learned especially from the wonderful writings of Schopenhauer, contains a much stronger element of this.”
“Hope -- Hope in the face of difficulty. Hope in the face of uncertainty. The audacity of hope! In the end, that is God’s greatest gift to us...A belief in things not seen. A belief that there are better days ahead.”
“At that moment it meant nothing to him who might be standing over him, or what was said
of him; he was only glad that people were standing near him and only wished that they would
help him and bring him back to life, which seemed to him so beautiful now that he had today
learned to understand it so differently.”
“EXAMPLES OF THE PARETO PRINCIPLE: TIME 20 percent of our time produces 80 percent of the results. COUNSELING 20 percent of the people take up 80 percent of our time. PRODUCTS 20 percent of the products bring in 80 percent of the profit. READING 20 percent of the book contains 80 percent of the content. JOB 20 percent of our work gives us 80 percent of our satisfaction. SPEECH 20 percent of the presentation produces 80 percent of the impact. DONATIONS 20 percent of the people will give 80 percent of the money. LEADERSHIP 20 percent of the people will make 80 percent of the decisions. PICNIC 20 percent of the people will eat 80 percent of the food!”
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