The men who are great live with that which is substantial, they do not stay with that which is superficial; they abide with realities, they do not remain with what is showy. The one they discard, the other they hold.
One thing about this face was very strange and startling. You could not look upon it in its most cheerful mood without feeling that it had some extraordinary capacity of expressing terror. It was not on the surface. It was in no one feature that it lingered. You could not take the eyes or mouth, or lines upon the cheek, and say, if this or that were otherwise, it would not be so. Yet there it always lurked-something for ever dimly seen, but ever there, and never absent for a moment.
If thinking is like perceiving, it must be either a process in which the soul is acted upon by what is capable of being thought, or a process different from but analogous to that. The thinking part of the soul must therefore be, while impassable, capable of receiving the form of an object; that is, must be potentially identical in character with its object without being the object. Mind must be related to what is thinkable, as sense is to what is sensible.
Fledgeby deserved Mr. Alfred Lammle's eulogium. He was the meanest cur existing, with a single pair of legs. And instinct (a word we all clearly understand) going largely on four legs, and reason always on two, meanness on four legs never attains the perfection of meanness on two.
I will now claim - until dispossesed - that I was the first person in the world to apply the typewriter to literature. ... The early machine was full of caprices, full of defects- devilish ones. It had as many immoralities as the machine of today has virtues. After a year or two I found that it was degrading my character, so I thought I would give it to Howells. ... He took it home to Boston, and my morals began to improve, but his have never recovered.
Never forget that a man is made great and perfect as much by his faults as by his virtues. So we must not seek to rob a nation of its character, even if it could be proved that the character was all faults.
Those who have succeeded in attaching or detaching their minds at will have succeeded in Pratyahara, which means gathering towards, checking the outgoing powers of the mind, freeing it from the thralldom of the senses. When we can do this, we shall really possess character; then alone we shall have taken a long step towards freedom. Before that, we are mere machines.
Our virtues are voluntary (and in fact we are in a sense ourselves partly the cause of our moral dispositions, and it is our having a certain character that makes us set up an end of a certain kind), it follows that our vices are voluntary also; they are voluntary in the same manner as our virtues.
Number one, it is important that we fix the legal immigration system, because right now we've got a backlog that means years for people to apply legally. And what's worse is, we keep on increasing the fees, so that if you've got a hard working immigrant family, they've got to hire a lawyer; they've got to pay thousands of dollars in fees. They just can't afford it. And it's discriminatory against people who have good character, we should want in this country, but don't have the money. So we've got to fix that.
The fault with all religions like Christianity is that they have one set of rules for all. But Hindu religion is suited to all grades of religious aspiration and progress. It contains all the ideals in their perfect form. For example, the ideal of Shanta or blessedness is to be found in Vasishtha; that of love in Krishna; that of duty in Rama and Sita; and that of intellect in Shukadeva. Study the characters of these and of other ideal men. Adopt one which suits you best.