Source: The Montessori Method (1912), Ch. 1 : A Critical Consideration of the New Pedagogy in its Relation to Modern Science, p. 8.
Context: We give the name scientist to the type of man who has felt experiment to be a means guiding him to search out the deep truth of life, to lift a veil from its fascinating secrets, and who, in this pursuit, has felt arising within him a love for the mysteries of nature, so passionate as to annihilate the thought of himself. The scientist is not the clever manipulator of instruments, he is the worshipper of nature and he bears the external symbols of his passion as does the follower of some religious order. To this body of real scientists belong those who, forgetting, like the Trappists of the Middle Ages, the world about them, live only in the laboratory, careless often in matters of food and dress because they no longer think of themselves; those who, through years of unwearied use of the microscope, become blind; those who in their scientific ardour inoculate themselves with tuberculosis germs; those who handle the excrement of cholera patients in their eagerness to learn the vehicle through which the diseases are transmitted; and those who, knowing that a certain chemical preparation may be an explosive, still persist in testing their theories at the risk of their lives. This is the spirit of the men of science, to whom nature freely reveals her secrets, crowning their labours with the glory of discovery.
There exists, then, the "spirit" of the scientist, a thing far above his mere "mechanical skill," and the scientist is at the height of his achievement when the spirit has triumphed over the mechanism. When he has reached this point, science will receive from him not only new revelations of nature, but philosophic syntheses of pure thought.
Source: Dictionary of Burning Words of Brilliant Writers (1895), P. 90.
En anéantissant les désirs, on anéantit l'âme, & tout homme sans passion n'a en lui ni principe d'action, ni motif pour se mouvoir.
A Treatise on Man: His Intellectual Faculties & His Education, Vol. I (1773)
Letter 8; Variant: They would need to be already wise, in order to love wisdom.
On the Aesthetic Education of Man (1794)
Context: They have founded the whole structure of their happiness on these very illusions, which ought to be combated and dissipated by the light of knowledge, and they would think they were paying too dearly for a truth which begins by robbing them of all that has value in their sight. It would be necessary that they should be already sages to love wisdom: a truth that was felt at once by him to whom philosophy owes its name.
Quotations from Gurudev’s teachings, Chinmya Mission Chicago
Sādhanā : The Realisation of Life http://www.spiritualbee.com/spiritual-book-by-tagore/ (1916)
Context: In love, at one of its poles you find the personal, and at the other the impersonal. At one you have the positive assertion — Here I am; at the other the equally strong denial — I am not. Without this ego what is love? And again, with only this ego how can love be possible?
Bondage and liberation are not antagonistic in love. For love is most free and at the same time most bound. If God were absolutely free there would be no creation. The infinite being has assumed unto himself the mystery of finitude. And in him who is love the finite and the infinite are made one.
Source: Their Eyes Were Watching God
Section 4 : Moral Ideals
Founding Address (1876), Life and Destiny (1913)
Golden Sayings of Epictetus
Context: A guide, on finding a man who has lost his way, brings him back to the right path—he does not mock and jeer at him and then take himself off. You also must show the unlearned man the truth, and you will see that he will follow. But so long as you do not show it him, you should not mock, but rather feel your own incapacity. (63).
“I am the one who has felt most deeply the stuttering of the tongue in its relation to thought.”
"Je suis le plus malade des Surrealistes"
Under a Glass Bell (1944)
