One thing you cannot know: The sudden extinction of every alternative, The unexpected crash of the iron cataract. You do not know what hope is, until you have lost it. You only know what it is not to hope: You do not know what it is to have hope taken from you Or to fling it away, to join the legion of the hopeless Unrecognized by other men, though sometimes by each other.
Begin to rejoice in the Lord, and your bones will flourish like an herb, and your cheeks will glow with the bloom of health and freshness. Worry, fear, distrust, care-all are poisonous! Joy is balm and healing, and if you will but rejoice, God will give power.
A feeble man can see the farms that are fenced and tilled, the houses that are built. The strong man sees the possible houses and farms. His eye makes estates as fast as the sun breeds clouds.
We see nothing but good and hope in a richer, freer, more contented European commonalty. But we have our own dreams and our own task. We are with Europe, but not of it. We are linked, but not comprised. We are interested and associated, but not absorbed.
The Dying Christian to His Soul (1712) -Vital spark of heav'nly flame! Quit, oh quit, this mortal frame: Trembling, hoping, ling'ring, flying, Oh the pain, the bliss of dying! Stanza 1.
I said to my soul, be still and wait without hope, for hope would be hope for the wrong thing; wait without love, for love would be love of the wrong thing; there is yet faith, but the faith and the love are all in the waiting. Wait without thought, for you are not ready for thought: So the darkness shall be the light, and the stillness the dancing.
But what is Hope? Nothing but the paint on the face of Existence; the least touch of truth rubs it off, and then we see what a hollow-cheeked harlot we have got hold of.
All our thoughts and concepts are called up by sense-experiences and have a meaning only in reference to these sense-experiences. On the other hand, however, they are products of the spontaneous activity of our minds; they are thus in no wise logical consequences of the contents of these sense-experiences. If, therefore, we wish to grasp the essence of a complex of abstract notions we must for the one part investigate the mutual relationships between the concepts and the assertions made about them; for the other, we must investigate how they are related to the experiences.