“In all living beings exists the self-benediction, ‘would that I were never to cease. May I live on’. And this self-benediction cannot exist in him who has not experienced the nature of death. And by this experience of a former life is inferred. This is the affliction of Love of Life, which flows by its own potency.”

— Vyasa

In pp. 104-105.
Sources, The Yoga Darsana Of Patanjali With The Sankhya Pravacana Commentary Of Vyasa

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Vyasa 44

central and revered figure in most Hindu traditions

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“All thought of something is at the same time self-consciousness […] At the root of all our experiences and all our reflections, we find […] a being which immediately recognises itself, […] and which knows its own existence, not by observation and as a given fact, nor by inference from any idea of itself, but through direct contact with that existence. Self-consciousness is the very being of mind in action.”

Maurice Merleau-Ponty book Phenomenology of Perception

Source: Phenomenology of Perception

“Life has its beginning and its maturity comes into being when an individual rises above self to something greater. Few individuals learn this, and so they go through life merely existing and never living. Now you see signs all along in your everyday life with individuals who are the victims of self-centeredness. They are the people who live an eternal “I.” They do not have the capacity to project the “I” into the “Thou." They do not have the mental equipment for an eternal, dangerous and sometimes costly altruism. They live a life of perpetual egotism. And they are the victims all around of the egocentric predicament.”

Martin Luther King, Jr. (1929–1968) American clergyman, activist, and leader in the American Civil Rights Movement

1950s, Conquering Self-centeredness (1957)
Context: Life has its beginning and its maturity comes into being when an individual rises above self to something greater. Few individuals learn this, and so they go through life merely existing and never living. Now you see signs all along in your everyday life with individuals who are the victims of self-centeredness. They are the people who live an eternal “I.” They do not have the capacity to project the “I” into the “Thou." They do not have the mental equipment for an eternal, dangerous and sometimes costly altruism. They live a life of perpetual egotism. And they are the victims all around of the egocentric predicament. They start out, the minute you talk with them, talking about what they can do, what they have done. They’re the people who will tell you, before you talk with them five minutes, where they have been and who they know. They’re the people who can tell you in a few seconds, how many degrees they have and where they went to school and how much money they have. We meet these people every day. And so this is not a foreign subject. It is not something far off. It is a problem that meets us in everyday life. We meet it in ourselves, we meet in other selves: the problem of selfcenteredness.

“Spirit, on the contrary, may be defined as that which has its center in itself. It has not a unity outside itself, but has already found it; it exists in and with itself. Matter has its essence out of itself; Spirit is self-contained existence (Bei-sich-selbst-seyn). Now this is Freedom, exactly. For if I am dependent, my being is referred to something else which I am not; I cannot exist independently of something external. I am free, on the contrary, when my existence depends upon myself. This self-contained existence of Spirit is none other than self-consciousness consciousness of one's own being. Two things must be distinguished in consciousness; first, the fact that I know; secondly, what I know. In self-consciousness these are merged in one; for Spirit knows itself. It involves an appreciation of its own nature, as also an energy enabling it to realise itself; to make itself actually that which it is potentially.”

Georg Wilhelm Friedrich Hegel book Lectures on the Philosophy of History

Lectures on the History of History Vol 1 p. 18 John Sibree translation (1857), 1914
Lectures on the Philosophy of History (1832), Volume 1
Context: The nature of Spirit may be understood by a glance at its direct opposite Matter. As the essence of Matter is Gravity, so, on the other hand, we may affirm that the substance, the essence of Spirit is Freedom. All will readily assent to the doctrine that Spirit, among other properties, is also endowed with Freedom; but philosophy teaches that all the qualities of Spirit exist only through Freedom; that all are but means for attaining Freedom; that all seek and produce this and this alone. It is a result of speculative Philosophy, that Freedom is the sole truth of Spirit. Matter possesses gravity in virtue of its tendency towards a central point. It is essentially composite; consisting of parts that exclude each other. It seeks its Unity; and therefore exhibits itself as self- destructive, as verging towards its opposite [an indivisible point]. If it could attain this, it would be Matter no longer, it would have perished. It strives after the realization of its Idea; for in Unity it exists ideally. Spirit, on the contrary, may be defined as that which has its center in itself. It has not a unity outside itself, but has already found it; it exists in and with itself. Matter has its essence out of itself; Spirit is self-contained existence (Bei-sich-selbst-seyn). Now this is Freedom, exactly. For if I am dependent, my being is referred to something else which I am not; I cannot exist independently of something external. I am free, on the contrary, when my existence depends upon myself. This self-contained existence of Spirit is none other than self-consciousness consciousness of one's own being. Two things must be distinguished in consciousness; first, the fact that I know; secondly, what I know. In self-consciousness these are merged in one; for Spirit knows itself. It involves an appreciation of its own nature, as also an energy enabling it to realise itself; to make itself actually that which it is potentially.

“Nothing ceases to exist – there is no example of this in nature... There is an entire mass of things that cannot rationally explained. There are newborn thoughts that have not yet found form. How foolish to deny the existence of the soul. After all, that a life has begun, that cannot be denied. It is necessary to believe in immortality, insofar as it can be demonstrated that the atoms of life or the spirit of life must continue to exist after the body’s death. But of what does it exist, this characteristic of holding a body together, causing matter to change and develop, this spirit of life? I felt it as a sensual delight that I should become one with – become this earth which is forever radiated by the sun in such a constant ferment and which lives – lives – and which will grow plants from my decaying body – trees and flowers – and the sun will warm them and I will exist in them – and nothing will perish – and that is eternity.”

Edvard Munch (1863–1944) Norwegian painter and printmaker

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

“We are not to evade, then, the eternity of free beings that is implied in any serious demand for freedom. If the souls of men are really free, they coexist with God in the eternity which God inhabits, and in the governing total of their self-active being they are of the same nature as he, — they too are self-put rational wholes of self-conscious life. As complete reason is his essence, so is reason their essence—their nature in the large—whatever may be the varying conditions under which their selfhood, the required peculiarity of each, may bring it to appear. Each of them has its own ideal of its own being, namely, its own way of fulfilling the character of God; and its self-determining life is just the free pursuit of this ideal, despite all the opposing conditions by which it in part defines its life. Moreover, since this ideal, seen eternally in God, is the chosen goal of every consciousness, it is the final — not the efficient—cause of the whole existing self. All the being of each self has thus the form of a self-supplying, self-operating life; or, in the phraseology of the Schoolmen and Spinoza, each is causa sui. This is what its "eternity" exactly means.”

George Holmes Howison (1834–1916) American philosopher

Source: The Limits of Evolution, and Other Essays, Illustrating the Metaphysical Theory of Personal Ideaalism (1905), The Harmony of Determinism and Freedom, p.338-9

“He who experiences the unity of life sees his own Self in all beings, and all beings in his own Self, and looks on everything with an impartial eye.”

Gautama Buddha (-563–-483 BC) philosopher, reformer and the founder of Buddhism

“Again, your being is never annihilated, but continues to develop its own existence in other ways. A portion of you has lived many lives upon this planet, but the "you" that you know is freshly here, and will never again encounter space and time in precisely the same way. The same applies to each life lived either before or after. Biologically you rest upon a heritage, however, and psychically the same applies. The soul, or this greater personage, does not simply send out an old self in new clothes time and time again, but each time a new, freshly-minted self that then develops and goes its own way. That self rides firmly, however, in the great flight of experience, and feels within itself all of those other fully unique versions that also fling their way into existence.”

Jane Roberts (1929–1984) American Writer

Session 724, p. 492
The “Unknown” Reality: Volume Two, (1979)

“Living should be perpetual and universal benediction.”

Wei Wu Wei (1895–1986) writer

Why Lazarus Laughed: The Essential Doctrine, Zen — Advaita — Tantra (1960)

“Just as the wave cannot exist for itself, but is ever a part of the heaving surface of the ocean, so must I never live my life for itself, but always in the experience which is going on around me.”

Albert Schweitzer (1875–1965) French-German physician, theologian, musician and philosopher

Source: Kulturphilosophie (1923), Vol. 2 : Civilization and Ethics, Chapter 26
Context: Just as the wave cannot exist for itself, but is ever a part of the heaving surface of the ocean, so must I never live my life for itself, but always in the experience which is going on around me. It is an uncomfortable doctrine which the true ethics whisper into my ear. You are happy, they say; therefore you are called upon to give much.

“To be alive is to feel the joy of being./ In spite of the sorrows and joys of life/ The primary joy is that of being./ That of my existence. / That I exist is the most fundamental experience is joy for me!/ I, who do not deserve to, really exist./ I, who need not, do exist!/ I, who may not, do exist.”

Kuruvilla Pandikattu (1957) Indian philosopher

Death: Live It! p. 130.
Death: Live It! (2005)

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Vyasa 44

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