Try to relax, and you will find out that you feel more tense than ever. Try harder and you will feel more tense and more tense. Relaxation is not a consequence, is not a result of some activity; it is the glow of understanding. This is the first thing I would like to relate to you: life is purposeless. It is very hard to accept it. And why is it so hard to accept that life is purposeless? It is hard because without purpose the ego cannot exist. It is hard to conceive that life has no goal because without any goal being there, there is no point in having a mind, in having an ego.
I'm found of what's called emergence - as the universe gets more complex, new laws can emerge. Like evolution - there's things that you just aren't able to explain, even if you had an understanding of atoms.
The Buddha's insight into the middle way is not simply about a balance between extremes. This conventional understanding misses the deeper revelation of the middle way as being the very nature of unexcelled enlightenment. The middle way is an invitation to leap beyond nirvana and samsara and to realize the unborn Buddha mind right in the middle of everywhere.
The worst feature of this double consciousness is, that the two lives, of the understanding and of the soul, which we lead, reallyshow very little relation to each other; never meet and measure each other: one prevails now, all buzz and din; and the other prevails then, all infinitude and paradise; and, with the progress of life, the two discover no greater disposition to reconcile themselves.
Who then understands the reciprocal flux and reflux of the infinitely great and the infinitely small, the echoing of causes in the abysses of being, and the avalanches of creation?
All partisan movements add to the fullness of our understanding of society as a whole. They never detract; or, in any case, one must not allow them to do so. Experience adds to experience.
The German intellect wants the French sprightliness, the fine practical understanding of the English, and the American adventure; but it has a certain probity, which never rests in a superficial performance, but asks steadily, To what end? A German public asks for a controlling sincerity.
There is only that inevitable danger as long as there is lack of understanding; but the moment the individual understands, there will be no formation of religion.
A science of all these possible kinds of space [the higher dimensional ones] would undoubtedly be the highest enterprise which a finite understanding could undertake in the field of geometry... If it is possible that there could be regions with other dimensions, it is very likely that God has somewhere brought them into being.
The human understanding is unquiet; it cannot stop or rest, and still presses onward, but in vain. Therefore it is that we cannot conceive of any end or limit to the world, but always as of necessity it occurs to us that there is something beyond... But he is no less an unskilled and shallow philosopher who seeks causes of that which is most general, than he who in things subordinate and subaltern omits to do so