Quotes about the soul

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The Eight Human Talents (2001)

Source: To the Newly Baptized, pp. 373-374.

Weimar edition of Martin Luther's Works, English translation edited by J. Pelikan [Concordia: St. Louis], Vol. 4, 694

Life of the Duke of Alva (1642). Compare: "A fiery soul, which, working out its way, Fretted the pigmy-body to decay, And o'er-inform'd the tenement of clay", John Dryden, Absalom and Achitophel, part i. line 156.

Majlisi, Bihārul Anwār, vol.1, p. 95
General

An Incident in a Railroad Car

at St Quentin during the videoshoot for St Anger

Part 1.3 Rights of Man
1790s, Rights of Man, Part I (1791)

Plato, Phaedo

Plato, Phaedo

Source: The Freedom of a Christian (1520), p. 51

Canto III, lines 88–89 (tr. Mark Musa).
The Divine Comedy (c. 1308–1321), Inferno

R.U.R. (1920)

A Machine to End War (1937)

All Shook Up, written by Otis Blackwell and Elvis Presley (1957)
Song lyrics

122, in Moral Exhortation (1986), p. 33
The Lives and Opinions of Eminent Philosophers (c. 200 A.D.), Book 10: Epicurus

Canto XIV, lines 109–111 (tr. Longfellow).
The Divine Comedy (c. 1308–1321), Purgatorio

Canto III, lines 61–63 (tr. Mark Musa).
The Divine Comedy (c. 1308–1321), Inferno

Utopia and Violence (1947)

40c–41c
Plato, Apology

Stanza 18.
The Raven (1844)

Source: Reflections and Maxims (1746), pp. 185-186.

As Madvillain, "Rhinestone Cowboy", Madvillainy (2004)
Sourced Lines

Source: Bone: Dying into Life (2000), p. 165

The Sayings of Light and Love

A Call To Prayer (first published 1840).

Beginner’s Guide to Sri MadhvAchArya’s Life and Philosophy

Plato, Phaedo

Source: Reflections and Maxims (1746), p. 188.

Note to Stanza 29 part 8
Spiritual Canticle of The Soul and The Bridegroom, Notes to the Stanzas

The Second Coming of Christ: The Resurrection of the Christ Within You, (2004) by Yogananda

Stoicorum veterum fragmenta, fragment 359

Yes.
Plato, Phaedo

Canto VII, lines 64–66 (tr. Longfellow).
The Divine Comedy (c. 1308–1321), Inferno

Letter http://dwardmac.pitzer.edu/anarchist_archives/bakunin/letters/toherzenandogareff.html to Aleksandr Ivanovich Herzen and Ogareff from San Francisco (3 October 1861); published in Correspondance de Michel Bakounine (1896) edited by Michel Dragmanov

Canto III, lines 34–36 (tr. John D. Sinclair).
The Divine Comedy (c. 1308–1321), Inferno

Source: 1910s, Mysticism and Logic and Other Essays http://archive.org/stream/mysticism00russuoft/mysticism00russuoft_djvu.txt (1918), Ch. 1: Mysticism and Logic

&quot;Roll Over Beethoven&quot; (1956) ·  Live performance https://www.youtube.com/watch?v=kT3kCVFFLNg <br class="br">Song lyrics

T 2760 (January 1892); as quoted in Edvard Much – behind the scream, Sue Prideaux; Yale University Press, New Haven and London, 2007, p. 119
1880 - 1895

"Greeting to the newly integrated illuminatos dirigentes", in Nachtrag von weitern Originalschriften vol. 2 (1787) p. 45.

IV, 40
Meditations (c. 121–180 AD), Book IV

Nobel lecture (1970)

Paris Review (Summer 1966)
Context: Success, instead of giving freedom of choice, becomes a way of life. There's no country I've been to where people, when you come into a room and sit down with them, so often ask you, "What do you do?" And, being American, many's the time I've almost asked that question, then realized it's good for my soul not to know. For a while! Just to let the evening wear on and see what I think of this person without knowing what he does and how successful he is, or what a failure. We're ranking everybody every minute of the day.

Congressional speech (1849)
Context: I affirm, in words as true and literal as any that belong to geometry, that the man who withholds knowledge from a child not only works diabolical miracles for the destruction of good, but for the creation of evil also. He who shuts out truth, by the same act opens the door to all the error that supplies its place. Ignorance breeds monsters to fill up all the vacuities of the soul that are unoccupied by the verities of knowledge. He who dethrones the idea of law, bids chaos welcome in its stead. Superstition is the mathematical complement of religious truth; and just so much less as the life of a human being is reclaimed to good, just so much more is it delivered over to evil. The man or the institution, therefore, that withholds knowledge from a child, or from a race of children, exercises the awful power of changing the world in which they are to live, just as much as though he should annihilate all that is most lovely and grand in this planet of ours, or transport the victim of his cruelty to some dark and frigid zone of the universe, where the sweets of knowledge are unknown, and the terrors of ignorance hold their undisputed and remorseless reign.

On her dark night of spiritual desolation amidst devotion, in a letter addressed to Jesus, as quoted in Mother Teresa: Come Be My Light (2007) edited by Father Brian Kolodiejchuk, p. 192; regarding this quote, Fr. Kolodiejchuk writes: &quot;...when addressing Jesus — that is, in prayer — she could express herself with ease. Fufilling her confessor&#x27;s request, she sent to him a letter addressed to Jesus, enclosing it with her letter dated September 3, 1959.&quot; https://books.google.com/books?id=P4cqT0nK_joC&amp;pg=PA192&amp;dq=%22when+addressing+Jesus+-+that+is,+in+prayer+-+she+could+express+herself+%22&amp;hl=en&amp;sa=X&amp;ved=0ahUKEwjk0IOm5vTOAhVF1x4KHYdRDE4Q6AEIHDAA#v=onepage&amp;q=%22when%20addressing%20Jesus%20-%20that%20is%2C%20in%20prayer%20-%20she%20could%20express%20herself%20%22&amp;f=false <br class="br">1950s <br class="br">Context: My own Jesus,<br>They say people in hell suffer eternal pain because of the loss of God – they would go through all that suffering if they had just a little hope of possessing God. In my soul I feel just that terrible pain of loss, of God not wanting me, of God not being God, of God not really existing (Jesus, please forgive my blasphemies, I have been told to write everything). That darkness that surrounds me on all sides. I can’t lift my soul to God – no light or inspiration enters my soul. I speak of love for souls, of tender love for God, words pass through my words sic, lips], and I long with a deep longing to believe in them! What do I labour for? If there be no God—there can be no soul.—If there is no soul then Jesus—You also are not true... Jesus don&#x27;t let my soul be deceived—nor let me deceive anyone. In the call You said that I would have to suffer much.—Ten years—my Jesus, You have done to me according to Your will—and Jesus hear my prayer—if this pleases You—if my pain and suffering—my darkness and separation gives You a drop of consolation—my own Jesus, do with me as You wish—as long as You wish, without a single glance at my feelings and pain... I beg of You only one thing—please do not take the trouble to return soon.—I am ready to wait for You for all eternity.

Untimely Thoughts (1917-18) (original: Наиболее успешно и могуче будит в нашей душе ее добрые начала сила искусства. Как наука является разумом мира, так искусство — сердце его.)
Context: The good qualities in our soul are most successfully and forcefully awakened by the power of art. Just as science is the intellect of the world, art is its soul.

Philosophiae Naturalis Principia Mathematica (1687), Scholium Generale (1713; 1726)
Context: This Being governs all things, not as the soul of the world, but as Lord over all: And on account of his dominion he is wont to be called Lord God παντοκρáτωρ or Universal Ruler. For God is a relative word, and has a respect to servants; and Deity is the dominion of God, not over his own body, as those imagine who fancy God to be the soul of the world, but over servants. The supreme God is a Being eternal, infinite, absolutely perfect; but a being, however perfect, without dominion, cannot be said to be Lord God; for we say, my God, your God, the God of Israel, the God of Gods, and Lord of Lords; but we do not say, my Eternal, your Eternal, the Eternal of Israel, the Eternal of Gods; we do not say, my Infinite, or my Perfect: These are titles which have no respect to servants. The word God usually signifies Lord; but every lord is not a God. It is the dominion of a spiritual being which constitutes a God; a true, supreme or imaginary dominion makes a true, supreme or imaginary God. And from his true dominion it follows, that the true God is a Living, Intelligent and Powerful Being; and from his other perfections, that he is Supreme or most Perfect. He is Eternal and Infinite, Omnipotent and Omniscient; that is, his duration reaches from Eternity to Eternity; his presence from Infinity to Infinity; he governs all things, and knows all things that are or can be done. He is not Eternity or Infinity, but Eternal and Infinite; he is not Duration or Space, but he endures and is present. He endures for ever, and is every where present; and by existing always and every where, he constitutes Duration and Space. Since every particle of Space is always, and every indivisible moment of Duration is every where, certainly the Maker and Lord of all things cannot be never and no where. Every soul that has perception is, though in different times and in different organs of sense and motion, still the same indivisible person. There are given successive parts in duration, co-existant parts in space, but neither the one nor the other in the person of a man, or his thinking principle; and much less can they be found in the thinking substance of God. Every man, so far as he is a thing that has perception, is one and the same man during his whole life, in all and each of his organs of sense. God is the same God, always and every where. He is omnipresent, not virtually only, but also substantially; for virtue cannot subsist without substance. In him are all things contained and moved; yet neither affects the other: God suffers nothing from the motion of bodies; bodies find no resistance from the omnipresence of God. 'Tis allowed by all that the supreme God exists necessarily; and by the same necessity he exists always and every where. Whence also he is all similar, all eye, all ear, all brain, all arm, all power to perceive, to understand, and to act; but in a manner not at all human, in a manner not at all corporeal, in a manner utterly unknown to us. As a blind man has no idea of colours, so have we no idea of the manner by which the all-wise God perceives and understands all things. He is utterly void of all body and bodily figure, and can therefore neither be seen, nor heard, nor touched; nor ought to be worshipped under the representation of any corporeal thing. We have ideas of his attributes, but what the real substance of any thing is, we know not. In bodies we see only their figures and colours, we hear only the sounds, we touch only their outward surfaces, we smell only the smells, and taste the favours; but their inward substances are not to be known, either by our senses, or by any reflex act of our minds; much less then have we any idea of the substance of God. We know him only by his most wise and excellent contrivances of things, and final causes; we admire him for his perfections; but we reverence and adore him on account of his dominion. For we adore him as his servants; and a God without dominion, providence, and final causes, is nothing else but Fate and Nature. Blind metaphysical necessity, which is certainly the same always and every where, could produce no variety of things. All that diversity of natural things which we find, suited to different times and places, could arise from nothing but the ideas and will of a Being necessarily existing. But by way of allegory, God is said to see, to speak, to laugh, to love, to hate, to desire, to give, to receive, to rejoice, to be angry, to fight, to frame, to work, to build. For all our notions of God are taken from the ways of mankind, by a certain similitude which, though not perfect, has some likeness however. And thus much concerning God; to discourse of whom from the appearances of things, does certainly belong to Natural Philosophy.

&quot;Letter to Menoeceus&quot; http://www.epicurus.net/en/menoeceus.html, as translated in Stoic and Epicurean (1910) by Robert Drew Hicks, p. 167<br>Variant translation: Let no one delay to study philosophy while he is young, and when he is old let him not become weary of the study; for no man can ever find the time unsuitable or too late to study the health of his soul. And he who asserts either that it is not yet time to philosophize, or that the hour is passed, is like a man who should say that the time is not yet come to be happy, or that it is too late. So that both young and old should study philosophy, the one in order that, when he is old, he many be young in good things through the pleasing recollection of the past, and the other in order that he may be at the same time both young and old, in consequence of his absence of fear for the future. <br class="br">Context: Let no one be slow to seek wisdom when he is young nor weary in the search of it when he has grown old. For no age is too early or too late for the health of the soul. And to say that the season for studying philosophy has not yet come, or that it is past and gone, is like saying that the season for happiness is not yet or that it is now no more. Therefore, both old and young alike ought to seek wisdom, the former in order that, as age comes over him, he may be young in good things because of the grace of what has been, and the latter in order that, while he is young, he may at the same time be old, because he has no fear of the things which are to come. So we must exercise ourselves in the things which bring happiness, since, if that be present, we have everything, and, if that be absent, all our actions are directed towards attaining it.

The Sayings of Light and Love
Context: Souls will be unable to reach perfection who do not strive to be content with having nothing, in such fashion that their natural and spiritual desire is satisfied with emptiness; for this is necessary in order to reach the highest tranquility and peace of spirit. Hence the love of God in the pure and simple soul is almost continually in act.

Walden (1854), p.370

Christ's Object Lessons (1900)
Context: Through the creation we are to become acquainted with the Creator. The book of nature is a great lesson book, which in connection with the Scriptures we are to use in teaching others of His character, and guiding lost sheep back to the fold of God. As the works of God are studied, the Holy Spirit flashes conviction into the mind. It is not the conviction that logical reasoning produces; but unless the mind has become too dark to know God, the eye too dim to see Him, the ear too dull to hear His voice, a deeper meaning is grasped, and the sublime, spiritual truths of the written word are impressed on the heart.
In these lessons direct from nature, there is a simplicity and purity that makes them of the highest value. All need the teaching to be derived from this source. In itself the beauty of nature leads the soul away from sin and worldly attractions, and toward purity, peace, and God.

Source: The History Of Magic (1860), p. 500

Collected Works of G.K. Chesterton : The Illustrated London News, 1905-1907 (1986), p. 191

Quoted in &quot; Goodbye Margherita Hack, “The Lady of the Stars.”&quot;, iitaly.org (1 July 2013) http://www.iitaly.org/magazine/focus/facts-stories/article/goodbye-margherita-hack-lady-stars?mode=colorbox.

Have we not a perpetual inclination, in the teeth of our best judgement, to violate that which is Law, merely because we understand it to be such?
The Black Cat (1843)

Read from his musical diaries while speaking at St. Vladimir’s Seminary https://vimeo.com/221011528/

Source: Address to the Greeks, Chapter XIII

1980

Source: Posted on @angelovulpini, Instagram (June 15, 2019)

Source: Posted on instagram @angelovulpini, September 2nd, 2021.
https://www.instagram.com/p/CTVVtsfrRvh/

Source: Sir Syed A. Khan quoted in Jain, M. (2010). Parallel pathways: Essays on Hindu-Muslim relations, 1707-1857. quoting Ashraf 2007, also in 1857 in the Muslim Historiography, Muḥammad Ikrām Cug̲h̲tāʼī. also in Rebellion 1857 A Symposium (1957)&quot; https://archive.org/stream/in.ernet.dli.2015.52043/2015.52043.Rebellion-1857-A-Symposium-1957_djvu.txt

Through the Wire
Lyrics, The College Dropout (2004)

Source: Lyric Poetry

Source: Much Ado About Nothing

Variant: You must walk alone to find your soul.
Source: Speak

Fiction
Source: "The Thing on the Doorstep" (1937), first published in Weird Tales

Draft of letter to Richard Sassoon (1956-03-01)
The Unabridged Journals of Sylvia Plath (2000)
Source: The Unabridged Journals of Sylvia Plath

Source: After Leaving Mr. Mackenzie

Variant: It is with the soul that we grasp the essence of another human being, not with the mind, nor even with the heart.

Source: for colored girls who have considered suicide/when the rainbow is enuf

Source: The Souls of Black Folk (1903), Ch. I: Of Our Spiritual Strivings
Context: After the Egyptian and Indian, the Greek and Roman, the Teuton and Mongolian, the Negro is a sort of seventh son, born with a veil, and gifted with second-sight in this American world, — a world which yields him no true self-consciousness, but only lets him see himself through the revelation of the other world. It is a peculiar sensation, this double-consciousness, this sense of always looking at one's self through the eyes of others, of measuring one's soul by the tape of a world that looks on in amused contempt and pity. One ever feels his twoness, — an American, a Negro; two warring souls, two thoughts, two unreconciled strivings; two warring ideals in one dark body, whose dogged strength alone keeps it from being torn asunder.The history of the American Negro is the history of this strife, — this longing to attain self-conscious manhood, to merge his double self into a better and truer self.

Source: Alice in Wonderland

The Yosemite http://www.sierraclub.org/john_muir_exhibit/writings/the_yosemite/ (1912), chapter 15: Hetch Hetchy Valley <br class="br">1910s <br class="br">Variant: Everybody needs beauty... places to play in and pray in where nature may heal and cheer and give strength to the body and soul alike.

Source: The Merchant of Venice

Source: Pierre or the Ambiguities

Letter to Elisabeth Nietzsche, Bonn, 1865-06-11. Quoted in Walter Kaufmann, The Faith of a Heretic (opening epigram).
Variant: Here the ways of men divide. If you wish to strive for peace of soul and happiness, then believe; if you wish to be a disciple of truth, then inquire.
Source: Twilight of the Idols

Source: De Profundis

Variant: Be gentle with yourself.
You are a child of the universe
no less than the trees and the stars;
you have a right to be here.

Source: A House of Pomegranates

Source: The Picture of Dorian Gray

Source: The Alchemist

Source: Alice's Adventures in Wonderland & Through the Looking-Glass

Source: Last Stand of Dead Men