“Now let us regard the idea of God from the magic standpoint, according to the four elements,the so-called tetragrammaton, the unspeakable, the supreme: the fiery principle involves the almightiness and the omnipotence, the airy principle owns the wisdom, purity and clarity, from which aspect proceeds the universal lawfulness. Love and eternal life are attributed to the watery principle, and omnipresence, immortality and consequently eternity belong to the earth principle. These four aspects together represent the supreme Godhead. Let us tread upon this path to this supreme Godhead practically and step by step, beginning from the lowest sphere, to arrive at the true realization of God in ourselves. Let us praise the happy man who will reach this still in his earthly existence. Us banish fear of the pains, for all of us will reach this goal.”

Die dem Satz vom Grunde nachgehende ist die vernünftige Betrachtungsart, welche im praktischen Leben, wie in der Wissenschaft, allein gilt und hilft: die vom Inhalt jenes Satzes wegsehende ist die geniale Betrachtungsart, welche in der Kunst allein gilt und hilft.
Die Welt als Wille und Vorstellung, Zweiter Band, Ergänzungen zum dritten Buch, para. 36 (1859)
The World as Will and Representation (1819; 1844; 1859)

"A University's Bequest to Youth" (10 October 1936)
Canadian Occasions (1940)
Context: To-day we have fewer dogmas, but I think that we have stronger principles. By a dogma I mean a deduction from facts which is only valid under certain conditions, and which becomes untrue if those conditions change. By a principle I mean something that is an eternal and universal truth.

"Of Love" as translated in The Infinite in Giordano Bruno : With a Translation of His Dialogue, Concerning the Cause, Principle, and One (1978) by Sidney Thomas Greenburg, p. 89
Variant translation:
Cause, Principle and One, the Sempiterne,
On whom all being, motion, life, depend.
From whom, in length, breadth, depth, their paths extend
As far as heaven, earth, hell their faces turn :
With sense, with mind, with reason, I discern
That not, rule, reckoning, may not comprehend
That power and bulk and multitude which tend
Beyond all lower, middle, and superne. <p> Blind error, ruthless time, ungentle doom,
Deaf envy, villain madness, zeal unwise,
Hard heart, unholy craft, bold deeds begun,
Shall never fill for one the air with gloom,
Or ever thrust a veil before these eyes,
Or ever hide from me my glorious sun.
As quoted in "Giordano Bruno" by Thomas Davidson, The Index Vol. VI. No. 36 (4 March 1886), p. 429
Cause, Principle, and Unity (1584)
Context: Cause, Principle, and One eternal
From whom being, life, and movement are suspended,
And which extends itself in length, breadth, and depth,
To whatever is in Heaven, on Earth, and Hell;
With sense, with reason, with mind, I discern,
That there is no act, measure, nor calculation, which can comprehend
That force, that vastness and that number,
Which exceeds whatever is inferior, middle, and highest;
Blind error, avaricious time, adverse fortune,
Deaf envy, vile madness, jealous iniquity,
Crude heart, perverse spirit, insane audacity,
Will not be sufficient to obscure the air for me,
Will not place the veil before my eyes,
Will never bring it about that I shall not
Contemplate my beautiful Sun.

As quoted in A Dictionary of Thoughts: Being a Cyclopedia of Laconic Quotations from the Best Authors of the World, Both Ancient and Modern (1891) by Tryon Edwards, p. 17; an earlier statement of such sentiments was made by Benjamin Disraeli in Vivian Grey (1826), Book VI, Ch. 7: "all power is a trust; that we are accountable for its exercise; that from the people and for the people all springs, and all must exist." Parker was also very likely familiar with Daniel Webster's statements referring to "The people's government, made for the people, made by the people, and answerable to the people" in a speech on Foot's Resolution (26 January 1830); the most famous use of such phrasing came in Abraham Lincoln's, Gettysburg Address (19 November 1863) when using words probably inspired by Parker's he declared: "we here highly resolve that these dead shall not have died in vain — that this nation, under God, shall have a new birth of freedom — and that government of the people, by the people, for the people, shall not perish from the earth." Fifty eight years later, in 1921, Dr. Sun Yat-sen (1866-1925), Founder of Modern China, credited Lincoln's immortal words as the inspiration of his Three Principles of the People (三民主义) articulated in a speech delivered on March 6, 1921, at a meeting of the Executive Committee of the National People’s Party in Guangzhou. The Three Principles of the People are still enshrined in the Constitution of Taiwan. According to Lyon Sharman, "Sun Yat-sen: His Life and Its Meaning, a Critical Biography" (Stanford: Stanford University Press, 1934), Dr. Sun wrote that his own three principles “correspond with the principles stated by President Lincoln—‘government of the people, by the people, for the people.’ I translated them into … the people (are) to have . . . the people (are) to govern and . . . the people (are) to enjoy.”

Source: Zen and the Art of Motorcycle Maintenance (1974), Ch. 29
Context: The Immortal Principle was first called water by Thales. Anaximenes called it air. The Pythagoreans called it number and were thus the first to see the Immortal Principle as something nonmaterial. Heraclitus called the Immortal Principle fire and introduced change as part of the Principle. He said the world exists as a conflict and tension of opposites. He said there is a One and there is a Many and the One is the universal law which is immanent in all things. Anaxagoras was the first to identify the One as nous, meaning "mind."
Parmenides made it clear for the first time that the Immortal Principle, the One, Truth, God, is separate from appearance and from opinion, and the importance of this separation and its effect upon subsequent history cannot be overstated. It's here that the classic mind, for the first time, took leave of its romantic origins and said, "The Good and the True are not necessarily the same," and goes its separate way. Anaxagoras and Parmenides had a listener named Socrates who carried their ideas into full fruition.

From 1980s onwards, Critical Path (1981)

The Philosophy of Atheism (1916)

1960s, Keep Moving From This Mountain (1965)
Context: Love is basic for the very survival of mankind. I’m convinced that love is the only absolute ultimately; love is the highest good. He who loves has somehow discovered the meaning of ultimate reality. He who hates does not know God; he who hates has no knowledge of God. Love is the supreme unifying principle of life. Psychiatrists are telling us now that many of the strange things that happen in the [subconscious], many of the inner conflicts are rooted in hate, and they are now saying “Love or perish.” Oh, how basic this is. It rings down across the centuries: Love the Lord thy God with all thy heart, with all thy soul, with all thy strength, with all thy mind, and thy neighbor as thyself. We’ve been in the mountain of violence and hatred too long.

From 1980s onwards, Critical Path (1981)
Context: There are no solids. There are no things. There are only interfering and noninterfering patterns operative in pure principle, and principles are eternal. Principles never contradict principles.... The synergetic integral of the totality of principles is God, whose sum-total behavior in pure principle is beyond our comprehension and is utterly mysterious to us, because as humans — in pure principle — we do not and never will know all the principles.