“Every natural fact is a symbol of some spiritual fact.”
Ralph Waldo Emerson (1803–1882) American philosopher, essayist, and poet
Source: 1830s, Nature http://www.emersoncentral.com/nature.htm (1836), Ch. 4, Language
Source: Memoirs of a Superfluous Man (1943), p. 34
Context: Our preceptors were gentlemen as well as scholars. There was not a grain of sentimentalism in the institution; on the other hand, the place was permeated by a profound sense of justice. … An equalitarian and democratic regime must by consequence assume, tacitly or avowedly, that everybody is educable. The theory of our regime was directly contrary to this. Our preceptors did not see that doctrines of equality and democracy had any footing in the premises. They did not pretend to believe that everyone is educable, for they knew, on the contrary, that very few are educable, very few indeed. They saw this as a fact of nature, like the fact that few are six feet tall. … They accepted the fact that there are practicable ranges of intellectual and spiritual experience which nature has opened to some and closed to others.
“Every natural fact is a symbol of some spiritual fact.”
Ralph Waldo Emerson (1803–1882) American philosopher, essayist, and poet
Source: 1830s, Nature http://www.emersoncentral.com/nature.htm (1836), Ch. 4, Language
Girilal Jain (1924–1993) Indian journalist
Source: Page 5, The Hindu Phenomenon, ISBN 81-86112-32-4.
The Divine Commodity: Discovering A Faith Beyond Consumer Christianity (2009, Zondervan)
Anton LaVey book The Satanic Bible
The Satanic Bible (1969)
Paulo Coelho (1947) Brazilian lyricist and novelist
As translated by Alan R. Clarke (1996).
By The River Piedra I Sat Down and Wept (1994)
Sarvepalli Radhakrishnan (1888–1975) Indian philosopher and statesman who was the first Vice President and the second President of India
Internet Encyclopedia of Philosophy
Variant: We have spiritual facts and their interpretations by which they are communicated to others, sruti or what is heard, and smṛti or what is remembered. Śaṅkara equates them with pratyakṣa or intuition and anumana or inference. It is the distinction between immediacy and thought. Intuitions abide, while interpretations change.