A Quote by Sholem Asch
The heathen spirit is wingless. It cannot lift itself to heights from which the totality of being is visible, and it therefore loses itself in details.
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Everything that from eternity has happened in heaven and earth, the life of God and all the deeds of time simply are the struggles for Spirit to know Itself, to find Itself, be for Itself, and finally unite itself to Itself; it is alienated and divided, but only so as to be able thus to find itself and return to Itself...As existing in an individual form, this liberation is called 'I'; as developed to its totality, it is free Spirit; as feeling, it is Love; and as enjoyment, it is Blessedness.
In a world apart from God, the power of denial is absolutely essential if life is to proceed. The will or spirit cannot-psychologically cannot-sustain itself for any length of time in the face of what it clearly acknowledges to be the case. Therefore it must deny and evade and delude itself.
Every form, not being the whole, must, of necessity, be imperfect; less than the whole, it cannot be identical with the whole, and being less than the whole and, therefore, imperfect by itself, it shows imperfection as evil, and only the totality of a universe can mirror the image of God.
Any theory intended to describe and analyze socio-historical reality cannot restrict itself to the human spirit and disregard the totality of human nature.
Music is the purest form of art, and therefore the most direct expression of beauty, with a form and spirit which is one and simple, and least encumbered with anything extraneous. We seem to feel that the manifestation of the infinite in the finite forms of creation is music itself, silent and visible.
Every philosophy is complete in itself and, like a genuine work of art, contains the totality. Just as the works of Apelles and Sophocles, if Raphael and Shakespeare had known them, should not have appeared to them as mere preliminary exercises for their own work, but rather as a kindred force of the spirit, so, too reason cannot find in its own earlier forms mere useful preliminary exercises for itself.
The heart-throb for the welfare of humanity therefore passes into the ravings of an insane self-conceit, into the fury of consciousness to preserve itself from destruction; and it does this by expelling from itself the perversion which it is itself, and by striving to look on it and express it as something else.
The very desire to seek spiritual enlightenment is in fact nothing but the grasping tendency of the ego itself, and thus the very search for enlightenment prevents it. The 'perfect practice' is therefore not to search for enlightenment but to inquire into the motive for seeking itself. You obviously seek in order to avoid the present, and yet the present alone holds the answer: to seek forever is to miss the point forever. You always already are enlightened Spirit, and therefore to seek Spirit is simply to deny Spirit.
Therefore, criticism has to direct itself against itself, and against the mysterious Substance in which it has up to now hid itself. In this way criticism must resolve things such that the development of this Substance drives itself forward to the Universality and Certainty of the Idea of its actual existence, the Eternal Self-consciousness.
A human being is a spirit. But what is spirit? Spirit is the self. But what is self? The self is a relation that relates itself to itself or is the relation's relating itself to itself in the relation.
The book is not simply the object that one holds in one's hands, and it cannot remain within the little parallelpiped that contains it: its unity is variable and relative. As soon as one questions that unity, it loses its self-evidence; it indicates itself, constructs itself, only on the basis of a complex field of discourse.
The mind in itself wants nothing, unless it creates a want for itself; therefore it is both free from perturbation and unimpeded, if it does not perturb and impede itself.
We are just a little tiny flicker of a much larger flame that is Life itself, Consciousness itself, Being itself, Love itself, God’s very self.
One must not consider a language as a product dead, and formed but once; it is an animate being, and ever creative. Human thought elaborates itself with the progress of intelligence; and of this thought language is a manifestation. An idiom cannot therefore remain stationary; it walks, it develops, it grows up, it fortifies itself, it becomes old, and it reaches decrepitude.
The conception of the necessary unit of all that is resolves itself into the poverty of the imagination, and a freer logic emancipates us from the straitwaistcoated benevolent institution, which idealism palms off as the totality of being.
The Spirit could not create matter as anything different from Itself, for it had only Itself as the tissue or material with which to build the cosmos.
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