A Quote by Ralph Waldo Emerson
The lover of nature is he whose inward and outward senses are still truly adjusted to each other; who has retained the spirit of infancy even into the era of manhood. His intercourse with heaven and earth, becomes part of his daily food. In the presence of nature, a wild delight runs through the man, in spite of real sorrows.
Related Quotes
The lover of nature is he whose inward and outward senses
are still truly adjusted to each other.
In the presence of nature, a wild delight runs through the man, in spite of real sorrows.
He is not the soul of Nature, nor any part of Nature. He inhabits eternity: He dwells in a high and holy place: heaven is His throne, not his vehicle, earth is his footstool, not his vesture. One day he will dismantle both and make a new heaven and earth. He is not to be identified even with the 'divine spark' in man. He is 'God and not man.
When a man in the process of dreaming becomes conscious that he is dreaming, he is no longer identified with the phenomena; he is not affected exultantly or dolefully. God consciously dreams His cosmic play and is unaffected by it's dualities. A yogi who perceives his real self as separate from his active senses and their objects never becomes attached to anything. He is aware of the dream nature of the universe and watches it without being entangled in its complex but ephemeral nature.
Man is not by any means of fixed and enduring form (this, in spite of suspicions to the contrary on the part of their wise men, was the ideal of the ancients). He is nothing else than the narrow and perilous bridge between nature and spirit. His innermost destiny drives him on to the spirit and to God. His innermost longing draws him back to nature, the mother. Between the two forces his life hangs tremulous and irresolute.
The motive of science was the extension of man, on all sides, into Nature, till his hands should touch the stars, his eyes see through the earth, his ears understand the language of beast and bird, and the sense of the wind; and, through his sympathy, heaven and earth should talk with him. But that is not our science.
Westminster Abbey is nature crystallized into a conventional form by man, with his sorrows, his joys, his failures, and his seeking for the Great Spirit. It is a frozen requiem, with a nation's prayer ever in dumb music ascending.
Secondly, man sins against nature when he goes against his generic nature, that is to say, his animal nature. Now, it is evident that, in accord with natural order, the union of the sexes among animals is ordered towards conception. From this it follows that every sexual intercourse that cannot lead to conception is opposed to man's animal nature.
It was the secrets of heaven and earth that I desired to learn; and whether it was the outward substance of things or the inner spirit of nature and the mysterious soul of man that occupied me, still my inquiries were directed to the metaphysical, or in its highest sense, the physical secrets of the world.
Human life, from the cradle to the grave, is a school. At every period of his existence man wants a teacher. His pilgrimage upon earth is but a term of childhood, in which he is to be educated for the manhood of a brighter world. As the child must be educated for manhood upon earth, so the man must be educated upon earth, for heaven; and finally that where the foundation is not laid in time, the superstructure can not rise for eternity.
We still talk in terms of conquest. We still haven't become mature enough to think of ourselves as only a tiny part of a vast and incredible universe. Man's attitude toward nature is today critically important simply because we have now acquired a fateful power to alter and destroy nature. But man is a part of nature, and his war against nature is inevitably a war against himself.
Even broken in spirit as he is, no one can feel more deeply than he does the beauties of nature. The starry sky, the sea, and every sight afforded by these wonderful regions, seems still to have the power of elevating his soul from earth. Such a man has a double existence: he may suffer misery, and be overwhelmed by disappointments; yet, when he has retired into himself, he will be like a celestial spirit that has a halo around him, within whose circle no grief or folly ventures.
Nature is man's inorganic body -- that is to say, nature insofar as it is not the human body. Man lives from nature -- i.e., nature is his body -- and he must maintain a continuing dialogue with it is he is not to die. To say that man's physical and mental life is linked to nature simply means that nature is linked to itself, for man is a part of nature.
The greatest error of a man is to think that he is weak by nature, evil by nature. Every man is divine and strong in his real nature. What are weak and evil are his habits, his desires and thoughts, but not himself.
Any man shall speak the better when he knows what others have said, and sometimes the consciousness of his inward knowledge gives a confidence to his outward behavior, which of all other is the best thing to grace a man in his carriage.
Individuality in universality is the plan of creation. Each cell has its part in bringing about consciousness. Man is individual and at the same time universal. It is while realising our individual nature that we realise even our national and universal nature. Each is an infinite circle whose centre is everywhere and circumference nowhere. By practice one can feel universal Selfhood which is the essence of Hinduism. He who sees in every being his own Self is a Pandita (sage).
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