Everything that has name and form must begin in time, exist in time, and end in time. These are settled doctrines of the Vedanta, and as such the heavens are given up.
We are never without a pilot. When we know not how to steer, and dare not hoist a sail, we can drift. The current knows the way, though we do not. The ship of heaven guides itself, and will not accept a wooden rudder.
Heaven blazing into the head: Tragedy wrought to its uttermost. Though Hamlet rambles and Lear rages And all the drop-scenes drop at once Upon a hundred thousand stages It cannot grow by an inch or an ounce.
And how shall I call upon my God, my God and Lord, since, when I call for Him, I shall be calling Him to myself? and what room is there within me, whither my God can come into me? whither can God come into me, God who made heaven and earth? is there, indeed, O Lord my God, aught in me that can contain thee?
It is plain that there is one moral law for heaven and another for the earth. The pulpit assures us that wherever we see suffering and sorrow, which we can relieve and do not, we sin, heavily. There was never yet a case of suffering or sorrow which God could not relieve. Does He sin then?
Dear to us are those who love us... but dearer are those who reject us as unworthy, for they add another life; they build a heaven before us whereof we had not dreamed, and thereby supply to us new powers out of the recesses of the spirit, and urge us to new and unattempted performances.
The Way of Heaven does not complete, and yet it skillfully achieves victory. It does not speak, and yet it skillfully responds to things. It comes to you without your invitation.
Sages do not accumulate for themselves. The more they give to others, the more they possess of their own. The way of Heaven is to benefit others and not to injure.
Nor aught availed him now to have built in heaven high towers; nor did he scrape by all his engines, but was headlong sent with his industrious crew to build in hell.