A Quote by Robert Barclay
Therefore 'Christ hath tasted death for every man:' not only for all kinds of men, as some vainly talk, but for every one, of all kinds; the benefit of whose offering is not only extended to such, who have the distinct outward knowledge of his death and sufferings, as the same is declared in the scriptures, but even unto those who are necessarily excluded from the benefit of this knowledge by some inevitable accident.
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Only two kinds of people can attain self-knowledge: those who are not encumbered at all with learning, that is to say, whose minds are not over-crowded with thoughts borrowed from others; and those who, after studying all the scriptures and sciences, have come to realise that they know nothing.
Human stories are practically always about one thing, really, aren't they? Death. The inevitability of death. . . . . . (quoting an obituary) 'There is no such thing as a natural death. Nothing that ever happens to man is natural, since his presence calls the whole world into question. All men must die, but for every man his death is an accident, and even if he knows it he would sense to it an unjustifiable violation.' Well, you may agree with the words or not, but those are the key spring of The Lord Of The Rings
There is no such thing as a natural death: nothing that happens to a man is ever natural, since his presence calls the world into question. All men must die: but for every man his death is an accident and, even if he knows it and consents to it, an unjustifiable violation.
And because the condition of Man, (as hath been declared in the precedent Chapter) is a condition of Warre of every one against everyone; in which case every one is governed by his own Reason; and there is nothing he can make use of, that may not be a help unto him, in preserving his life against his enemyes; It followeth, that in such a condition, every man has a Right to every thing; even to one anothers body.
Animals learn death first at the moment of death;...man approaches death with the knowledge it is closer every hour, and this creates a feeling of uncertainty over his life, even for him who forgets in the business of life that annihilation is awaiting him. It is for this reason chiefly that we have philosophy and religion.
There are two kinds of death, the death which is inevitable and common to all beings, and the death which is voluntary and particular to certain ones of them only. It is the second death which is prescribed for us in the words of the Messenger of Allah: "Die before you die." The resurrection is accomplished for him who dies this voluntary death. His affairs return to God and they are but one. He has returned to God and he sees Him through Him. As the Prophet said - on him be Grace and Peace!
For the first time in my life I tasted death, and death tasted bitter, for death is birth, is fear and dread of some terrible renewal.
If there be an order in which the human race has mastered its various kinds of knowledge, there will arise in every child an aptitude to acquire these kinds of knowledge in the same order. So that even were the order intrinsically indifferent, it would facilitate education to lead the individual mind through the steps traversed by the general mind. But the order is not intrinsically indifferent; and hence the fundamental reason why education should be a repetition of civilization in little.
Each member of society can have only a small fraction of the knowledge possessed by all, and...each is therefore ignorant of most of the facts on which the working of society rests...civilization rests on the fact that we all benefit from knowledge which we do not possess. And one of the ways in which civilization helps us to overcome that limitation on the extent of individual knowledge is by conquering intelligence, not by the acquisition of more knowledge, but by the utilization of knowledge which is and which remains widely dispersed among individuals.
Whatsoever therefore is consequent to a time of war, where every man is enemy to every man, the same consequent to the time wherein men live without other security than what their own strength and their own invention shall furnish them withal. In such condition there is no place for industry... no knowledge of the face of the earth; no account of time; no arts; no letters; no society; and which is worst of all, continual fear, and danger of violent death; and the life of man, solitary, poor, nasty, brutish, and short.
The passing of every old man or woman means the passing of some tradition, some knowledge of sacred rites possessed by no other...consequently the information that is to be gathered, for the benefit of future generations, respecting the mode of life of one of the great races of mankind, must be collected at once or the opportunity will be lost for all time.
Some are born with knowledge, some derive it from study, and some acquire it only after a painful realization of their ignorance. But the knowledge being possessed, it comes to the same thing. Some study with a natural ease, some from a desire for advantages, and some by strenuous effort. But the achievement being made, it comes to the same thing.
Some men covet knowledge out of a natural curiosity and inquisitive temper; some to entertain the mind with variety and delight; some for ornament and reputation; some for victory and contention; many for lucre and a livelihood; and but few for employing the Divine gift of reason to the use and benefit of mankind.
It is a common error, and the greater and more mischievous for being so common, to believe that repentance best becomes and most concerns dying men. Indeed, what is necessary every hour of our life is necessary in the hour of death too, and as long as one lives he will have need of repentance, and therefore it is necessary in the hour of death too; but he who hath constantly exercised himself in it in his health and vigor, will do it with less pain in his sickness and weakness; and he who hath practiced it all his life, will do it with more ease and less perplexity in the hour of his death.
The religious man, the mystic, tries to explore the mystery of death. In exploring the mystery of death, he inevitably comes to know what life is, what love is. Those are not his goals. His goal is to penetrate death, because there seems to be nothing more mysterious than death. Love has some mystery because of death, and life also has some mystery because of death.
Knowledge about God is of two kinds, direct and indirect. Indirectly we can read scriptures, listen to sermons, consult authorities, and from these sources build a reasonable case that God exists. But such a God transmits no love to Earth. Therefore nothing substitutes for gyana, which is direct knowledge of the divine. Instead of having thoughts about God, you share God's own thoughts. Her thoughts can only be about Herself.
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