“Tuslidas’s attitude toward life and literature was distinctly more objective. Quite naturally, therefore, he has used the objective forms–the epic and the narrative- besides of course, the lyric as vehicles of his devotional poetry.”

— Tulsidas

K. R. Sundararajan in Hindu spirituality: Postclassical and modern http://books.google.co.in/books?id=LO0DpWElIRIC&pg=PA306&hl=en#v=onepage&q=Bhakti&f=false, p. 73

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Tulsidas 29

Hindu poet-saint 1532–1623

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“He unveils Himself as the One He is by veiling Himself in a form which He Himself is not. He uses this form distinct from Himself, He uses its work and sign, in order to be objective in, with and under this form, and therefore to give Himself to us to be known. Revelation means the giving of signs. We can say quite simply that revelation means sacrament, i. e., the self-witness of God, the representation of His truth, and therefore of the truth in which He knows Himself, in the form of creaturely objectivity and therefore in a form which is adapted to our creaturely knowledge.”

Karl Barth book Church Dogmatics

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“Kandinsky understood 'form' as a form, like an object in the real world; and a object, he said, was a narrative – and so, of course, he disapproved of it. He wanted ‘his music without words’. He wanted to be 'simple as a child'. He intended, with his 'inner-self' to rid himself of 'philosophical barricades' (he sat down and wrote something about all this). But in turn his own writing has become a philosophical barricade, even it is a barricade full of holes. It offers a kind of Middle European idea of Buddhism or, anyhow, something too theosophical for me.”

Willem de Kooning (1904–1997) Dutch painter

De Kooning's speech 'What Abstract Art means to me' on the symposium 'What is Abstract At' - at the Museum of Modern Art, New York, 5 February, 1951, n.p.
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“He has no equal in medieval German lyric poetry and perhaps not even in European lyric poetry of the Middle Ages.”

Walther von der Vogelweide (1170–1230) Middle High German lyric poet

Ingeborg Glier, in Boris Ford (ed.) Medieval Literature: The European Inheritance (Harmondsworth: Penguin, 1983) p. 184.
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“Our attitude toward life determines life's attitude towards us”

Earl Nightingale (1921–1989) American motivational speaker

“Tulsidas is the highest tree in the garden of Hindu poetry, though his name does not appear in Aeen-i-Akbari or any book of Muslim historians or even narratives of European writers who worked on information taken from Persian historians. Yet, Tuslidas was the greatest man of India of his time. In fact he can be called greater than Akbar because the victory that the poet registered in the hearts of thousands of millions of people was greater and more lasting than all the imperious victories put together…the Ramacharritamanas is such an enormous epic that its English adaptation by Growse is of 362 pages. The declinations in this epic are so similar to Christianity that on numerous spots, if Rama is replaced by Christ, there can be no question.”

Tulsidas (1532–1623) Hindu poet-saint

Vincent Smith in "A Garden of Deeds: Ramacharitmanas, a Message of Human Ethics", pp.34-35
On Tulsidas’s epic Ramacharritamanas

“All knowledge is oriented toward some object and is influenced in its approach by the nature of the object with which it is pre-occupied. But the mode of approach to the object to be known is dependent upon the nature of the knower.”

Karl Mannheim (1893–1947) Hungarian sociologist

Ideology and Utopia (1929)
Context: This first non-evaluative insight into history does not inevitably lead to relativism, but rather to relationism. Knowledge, as seen in the light of the total conception of ideology, is by no means an illusory experience, for ideology in its relational concept is not at all identical with illusion. Knowledge arising out of our experience in actual life situations, though not absolute, is knowledge none the less. The norms arising out of such actual life situations do not exist in a social vacuum, but are effective as real sanctions for conduct. Relationism signifies merely that all of the elements of meaning in a given situation have reference to one another and derive their significance from this reciprocal interrelationship in a given frame of thought. Such a system of meanings is possible and valid only in a given type of historical existence, to which, for a time, it furnishes appropriate expression. When the social situation changes, the system of norms to which it had previously given birth ceases to be in harmony with it. The same estrangement goes on with reference to knowledge and to the historical perspective. All knowledge is oriented toward some object and is influenced in its approach by the nature of the object with which it is pre-occupied. But the mode of approach to the object to be known is dependent upon the nature of the knower.

“For the skeptic finds that he also was in search of objective truth: and that the absolute truth of his statement is irrelevant to his quest. Whence his skepticism toward objective truth remains unanswered.”

William Ernest Hocking (1873–1966) American philosopher

Source: The Meaning of God in Human Experience (1912), Ch. XIV : The Need of an Absolute, p. 192.
Context: As in reply to the skeptic or agnostic, who asserts in despair that there is no absolute truth. The dialectician retorts: Then at least your own assertion must be absolutely true. There must be some absolute truth, for you cannot assert that there is none without self-contradiction. As in Descartes' case, the doubter is reminded of himself. There, in his own assertion, is a certainty from which he cannot escape.
This turn of thought which reminds the enquirer of himself, we shall call the reflexive turn. It reappears in all discoveries of the Absolute. It is clinching--but is likely to disappoint, even as Descartes' result disappoints. For the skeptic finds that he also was in search of objective truth: and that the absolute truth of his statement is irrelevant to his quest. Whence his skepticism toward objective truth remains unanswered.

“He who writes poetry is not a poet. He whose poetry has become his life, and who has made his life his poetry — it is he who is a poet.”

Subramanya Bharathi (1882–1921) Tamil poet

English translation originally from "Subramaniya Bharathi" at Tamilnation.org, also quoted in "Colliding worlds of tradition and revolution" in The Hindu (13 December 2009) http://www.thehindu.com/todays-paper/tp-features/tp-sundaymagazine/colliding-worlds-of-tradition-and-revolution/article662079.ece

“Experience teaches us that the eye may be subdued and forced into forming and disposing of objects even quite contrary to what it would naturally see them, by pre judgement of the mind or some other persuasive motive.”

William Hogarth book The Analysis of Beauty

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“We must therefore rediscover, after the natural world, the social world, not as an object or sum of objects, but as a permanent field or dimension of existence.”

Maurice Merleau-Ponty book Phenomenology of Perception

Source: Phenomenology of Perception

“Tuslidas’s attitude toward life and literature was distinctly more objective. Quite naturally, therefore, he has used the objective forms–the epic and the narrative- besides of course, the lyric as vehicles of his devotional poetry.”

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Tulsidas 29

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