Conclusion
The Renaissance http://www.authorama.com/renaissance-1.html (1873)
Context: Not the fruit of experience, but experience itself, is the end. A counted number of pulses only is given to us of a variegated, dramatic life. How may we see in them all that is to to be seen in them by the finest senses? How shall we pass most swiftly from point to point, and be present always at the focus where the greatest number of vital forces unite in their purest energy. To burn always with this hard, gem-like flame, to maintain this ecstasy, is success in life.
Source: The Subtle Art of Not Giving a F*ck (2016), Chapter 1, “Don’t Try” (p. 9)
"Three Interviews" in Lyrical and Critical Essays (1970)
“Experience by itself is not science.”
... bloße Erfahrung ist keine Wissenschaft.
Pure Phenomenology, 1917
Source: The Bait Of Satan: Living Free from the Deadly Trap of Offense
Source: Philosophical Sketches (1962), Ch. 9, p. 160
Bikini Body Fitness by DeBarra Mayo, Juicy, Sensuous, Tasty...and Healthy http://www.ujena.com/book.php?h=Ujena+News, December 22, 2006
Indian Spirituality and Life (1919)
Context: To the Indian mind the least important part of religion is its dogma; the religious spirit matters, not the theological credo. On the contrary to the Western mind a fixed intellectual belief is the most important part of a cult; it is its core of meaning, it is the thing that distinguishes it from others. For it is its formulated beliefs that make it either a true or a false religion, according as it agrees or does not agree with the credo of its critic. This notion, however foolish and shallow, is a necessary consequence of the Western idea which falsely supposes that intellectual truth is the highest verity and, even, that there is no other. The Indian religious thinker knows that all the highest eternal verities are truths of the spirit. The supreme truths are neither the rigid conclusions of logical reasoning nor the affirmations of credal statement, but fruits of the soul's inner experience. Intellectual truth is only one of the doors to the outer precincts of the temple. And since intellectual truth turned towards the Infinite must be in its very nature many-sided and not narrowly one, the most varying intellectual beliefs can be equally true because they mirror different facets of the Infinite. However separated by intellectual distance, they still form so many side-entrances which admit the mind to some faint ray from a supreme Light. There are no true and false religions, but rather all religions are true in their own way and degree. Each is one of the thousand paths to the One Eternal.
