My teaching is not a philosophy. It is the result of direct experience...
My teaching is a means of practice, not something to hold onto or worship.
My teaching is like a raft used to cross the river.
Only a fool would carry the raft around after he had already reached the other shore of liberation.
I have an implicit faith ... that mankind can only be saved through non-violence, which is the central teaching of the Bible, as I have understood the Bible.
I have just been to a city in the West, a city full of poets, a city they have made safe for poets. The whole city is so lovely that you do not have to write it up to make it poetry; it is ready-made for you. But, I don't know - the poetry written in that city might not seem like poetry if read outside of the city. It would be like the jokes made when you were drunk; you have to get drunk again to appreciate them.
Democracy demands that the religiously motivated translate their concerns in to universal, rather than religion-specific, values... it requires that their proposals be subject to argument and amenable to reason. Now I may be opposed to abortion for religious reasons, to take one example, but if I seek to pass a law banning the practice, I cannot simply point to the teachings of my church or evoke God's will. I have to explain why abortion violates some principle that is accessible to people of all faiths, including those with no faith at all.
The Bhagavad-Gita is an empire of thought and in its philosophical teachings Krishna has all the attributes of the full-fledged montheistic deity and at the same time the attributes of the Upanisadic absolute.
TV and film taught me to think cinematically. Teaching others to edit, for example, provides a great deal of insight into the millions of ways in which given elements can be put together to tell a story.
Effective science teaching calls for active contact with research and that teachers need to mingle with other scientists and to know what is going on in the field.
Great leaders in our study treated their people like partners in the organization. That meant they created for their people a sense of connection by teaching them how their jobs impact the larger organization. And they showed them growth opportunities, how they can grow and develop with the company.
You see, no one can teach anybody. The teacher spoils everything by thinking that he is teaching. Thus Vedanta says that within man is all knowledge-even in a boy it is so-and it requires only an awakening, and that much is the work of a teacher.
Every thinking man, when he thinks, realizes that the teachings of the Bible are so interwoven and intertwined with our whole civic and social life that it would be literally, I do not mean figuratively, but literally impossible for us to figure what the loss would be if these teachings were removed. We would lose all the standards by which we now judge both public and private morals; all the standards toward which we, with more or less resolution, strive to raise ourselves.
In general I like a guy who is athletic, somebody who can teach me something. Whether it's teaching me a new way to cut on a wave or teach me a three-point conversion or teach me how to dribble a soccer ball. There's something really cool about that.
Though Confucius served the Duke of Lu, a Chinese state, he made many enemies with the nobles of the land. His views antagonized the powerful nobles, who wanted the Duke to be a puppet in their hands. Confucius was exiled from the State of Lu for more than two decades. He lived in the countryside, spreading his teachings.