A Quote by Ralph Waldo Emerson
Who does not sometimes envy the good and the brave, who are no more to suffer from the tumults of the natural world, and await with curious complacency the speedy term of his own conversation with finite nature?
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God has made us humans in God's own image. So therefore the highest way to talk about God is by some kind of analogy with ourselves. So, naturally, if we who are finite and sinful suffer in multiple ways because of sin and evil and the horrible things that happen in our world, how much more does God, who is infinite, sinless, and knows the totality of all that happens to everybody, suffer pain and heartache at the suffering of his human and non-human creation - and be angry at all that causes it?
The term 'natural resources' confuses people. 'Natural resources' are not like a finite number of gifts under the Christmas tree. Nature is given, but resources are created.
One whose soul does not wander in the expanses, one who does not seek the light of truth and goodness with all his heart, does not suffer spiritual ruins - but he will also not have his own self-based constructions. Instead, he takes shelter in the shadow of the natural constructions, like rabbits under boulders. But one who has a human soul cannot take shelter in anything other than constructions that he builds with his own spiritual toil.
We live in a world of wars and wars alarms, of famines, of oppression. While there are many wonderful people in this world, you'll notice one curious fact about them, they all suffer, they all die, and sometimes those who are the nicest seem to suffer the most.
One man watches a river flow by. If he does not wish it to flow, to change ceaselessly in accord with its nature, he will suffer great pain. Another man understands that nature of the river is to change constantly, regardless of his likes and dislikes, and therefore he does not suffer. To know existence as this flow, empty of lasting pleasure, void of self, is to find that which is stable and free of suffering, to find true peace in the world.
This conversation with the audience has been going on since, what, '72, '73... Sometimes it's like a conversation after dinner with friends. You're in a restaurant, and you got there at 8 o'clock. Suddenly, you realize it's midnight. Where did the time go? You're enjoying the conversation. It's sort of a natural, organic conversation.
When someone does not know how to handle his own suffering, one allows it to spill all over the people around him or her. When you suffer, you make people around you suffer. That's very natural. This is why we have to learn how to handle our suffering, so we won't spread it everywhere.
Envy is a mistake that just keeps on giving. Obviously we suffer a little when some misfortune befalls us, but envy requires us to suffer all good fortune that befalls everyone we know! What a bright prospect that is-downing another quart of pickle juice every time anyone around you has a happy moment!
Man wants to see nature and evolution as separate from human activities. There is a natural world, and there is man. But man also belongs to the natural world. If he is a ferocious predator, that too is part of evolution. If cod and haddock and other species cannot survive because man kills them, something more adaptable will take their place. Nature, the ultimate pragmatist, doggedly searches for something that works. But as the cockroach demonstrates, what works best in nature does not always appeal to us.
Sometimes he caught himself listening to the sound of his own voice. He thought that in her eyes he would ascent to an angelical stature; and, as he attached the fervent nature of his companion more and more closely to him, he heard the strange impersonal voice which he recognised as his own, insisting on the soul's incurable lonliness. We cannot give ourselves, it said: we are our own.
Many great persons have been of opinion that love is no other thing than complacency itself, in which they have had much appearance of reason. For not only does the movement of love take its origin from the complacency which the heart feels at the first approach of good, and find its end in a second complacency which returns to the heart by union with the thing beloved--but further, it depends for its preservation on this complacency, and can only subsist through it as through its mother and nurse; so that as soon as the complacency ceases, love ceases.
Like the vain curlings of the watery maze,
Which in smooth streams a sinking weight does raise,
So Man, declining always, disappears
In the weak circles of increasing years;
And his short tumults of themselves compose,
While flowing Time above his head does close.
There is no such thing as a good influence. Because to influence a person is to give him one's own soul. He does not think his natural thoughts, or burn with his natural passions. His virtures are not real to him. His sins, if there are such thing as sins, are borrowed. He becomes an echo of someone else's music, an actor of a part that has not been written for him.
Whatever tumults and strifes await God's witnesses, it remains clear that the doctrine of persecution for the sake of conscience is most evidently and lamentably contrary to the doctrine of Christ Jesus, the Prince of Peace.
What I assert and believe to have demonstrated in this and earlier works is that following the finite there is a transfinite (which one could also call the supra-finite), that is an unbounded ascending lader of definite modes, which by their nature are not finite but infinite, but which just like the finite can be determined by well-defined and distinguishable numbers.
The truth is that life is hard and dangerous; that he who seeks his own happiness does not find it; that he who is weak must suffer; that he who demands love will be disappointed; that he who is greedy will not be fed; that he who seeks peace will find strife; that truth is only for the brave; that joy is only for him who does not fear to be alone; that life is only for the one who is not afraid to die.
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