From childhood's hour I have not been. As others were, I have not seen. As others saw, I could not awaken. My heart to joy at the same tone. And all I loved, I loved alone.
The paternal and filial duties discipline the heart, and prepare it for the love of all mankind. The intensity of private attachment encourages, not prevents, universal benevolence.
You gave me hyacinths first a year ago; They called me the hyacinth girl.' —Yet when we came back, late, from the Hyacinth garden, Your arms full, and your hair wet, I could not Speak, and my eyes failed, I was neither Living nor dead, and I knew nothing, Looking into the heart of light, the silence. Od' und leer das Meer.
To seek the greatest good is to live well, and to live well is nothing other than to love God with the whole heart, the whole soul, and the whole mind: It is therefore obvious that this love must be kept whole and uncorrupt, that is temperance; it should not be overcome with difficulties, that is fortitude, it must not be subservient to anything else, that is justice; it must discriminate among things so as not to be deceived by falsity or fraud, that is prudence.
What a man sees in the human race is merely himself in the deep and honest privacy of his own heart. Byron despised the race because he despised himself. I feel as Byron did, and for the same reason.
All these disciplines are for the purification of the heart. And as soon as it is pure, all truths flash upon it in a minute; all truth in the universe will manifest in your heart, if you are sufficiently pure.
If God seems slow in responding, it is because He is preparing a better gift. He will not deny us. God withholds what you are not yet ready for. He wants you to have a lively desire for His greatest gifts. All of which is to say, pray always and do not lose heart.
Where are there are two desires in a man's heart he has no choice between the two but must obey the strongest, there being no such thing as free will in the composition of any human being that ever lived.
As she had been walking from the ward to that room, she had felt such pure hatred that now she had no more rancor left in her heart. She had finally allowed her negative feelings to surface, feelings that had been repressed for years in her soul. She had actually FELT them, and they were no longer necessary, they could leave.
What meaning has such meditation? There is no meaning; there is no utility. But in that meditation there is a movement of great ecstasy which is not to be confounded with pleasure. It is this ecstasy which gives to the eye, to the brain and to the heart, the quality of innocency. Without seeing life as something totally new, it is a routine, a boredom, a meaningless affair. So meditation is of the greatest importance. It opens the door to the incalculable, to the measureless.
Numbers serve to discipline rhetoric. Without them it is too easy to follow flights of fancy, to ignore the world as it is and to remold it nearer the heart's desire.
Kindliness, friendliness, the courtesy of the heart, are ever-flowing streams of non egoistic impulses, and have given far more powerful assistance to culture than even those much more famous demonstrations which are called pity, mercy, and self-sacrifice.
Where should the scholar live? In solitude, or in society? in the green stillness of the country, where he can hear the heart of Nature beat, or in the dark, gray town where he can hear and feel the throbbing heart of man?