“The basic word I-Thou can be spoken only with one's whole being. The concentration and fusion into a whole being can never be accomplished by me, can never be accomplished without me. I require a Thou to become; becoming I, I say Thou.”

I and Thou (1923)

Source: Paradise Lost

Reported in Josiah Hotchkiss Gilbert, Dictionary of Burning Words of Brilliant Writers (1895), p. 398
Context: Prostrate, see Thy cross I grasp,
And Thy pierced feet I clasp;
Gracious Jesus, spurn me not;
On me, with compassion fraught,
Let Thy glances fall.
Thy cross of agony,
My Beloved, look on me;
Turn me wholly unto Thee;
"Be thou whole," say openly:
"I forgive thee all."

"Yvonne De Carlo Reminds The World There Was Life Before Lily Munster" (1987)

Source: The Way Towards The Blessed Life or the Doctrine of Religion 1806, P. 3

IX, 39
Meditations (c. 121–180 AD), Book IX

Source: The Gospel of Sri Ramakrishna (1942), p. 132
Context: He who is called Brahman by the jnanis is known as Atman by the yogis and as Bhagavan by the bhaktas. The same brahmin is called priest, when worshipping in the temple, and cook, when preparing a meal in the kitchen. The jnani, following the path of knowledge, always reason about the Reality saying, "not this, not this." Brahman is neither "this" nor "that"; It is neither the universe nor its living beings. Reasoning in this way, the mind becomes steady. Finally it disappears and the aspirant goes into samadhi. This is the Knowledge of Brahman. It is the unwavering conviction of the jnani that Brahman alone is real and the world is illusory. All these names and forms are illusory, like a dream. What Brahman is cannot be described. One cannot even say that Brahman is a Person. This is the opinion of the jnanis, the followers of Vedanta. But the bhaktas accept all the states of consciousness. They take the waking state to be real also. They don't think the world to be illusory, like a dream. They say that the universe is a manifestation of the God's power and glory. God has created all these — sky, stars, moon, sun, mountains, ocean, men, animals. They constitute His glory. He is within us, in our hearts. Again, He is outside. The most advanced devotees say that He Himself has become all this — the 24 cosmic principles, the universe, and all living beings. The devotee of God wants to eat sugar, and not become sugar. (All laugh.) Do you know how a lover of God feels? His attitude is: "O God, Thou art the Master, and I am Thy servant. Thou art the Mother, and I Thy child." Or again: "Thou art my Father and Mother. Thou art the Whole, and I am a part." He does not like to say, "I am Brahman." They yogi seeks to realize the Paramatman, the Supreme Soul. His ideal is the union of the embodied soul and the Supreme Soul. He withdraws his mind from sense objects and tries to concentrate on the Paramatman. Therefore, during the first stage of his spiritual discipline, he retires into solitude and with undivided attention practices meditation in a fixed posture.
But the reality is one and the same; the difference is only in name. He who is Brahman is verily Atman, and again, He is the Bhagavan. He is Brahman to the followers of the path of knowledge, Paramatman to the yogis, and Bhagavan to the lovers of God.

As quoted in Escape from Freedom, Erich Fromm, Farrar & Rinehart (1941) p. 233, Matthew Lange, Antisemitic Elements in the Critique of Capitalism in German Culture, 1850-1933, Peter Lang AG, Internationaler Verlag der Wissenschaften, (2007) p. 290
1940s

No Coward Soul Is Mine (1846)
Context: p>With wide-embracing love
Thy Spirit animates eternal years,
Pervades and broods above,
Changes, sustains, dissolves, creates, and rears.Though earth and moon were gone,
And suns and universes ceased to be,
And Thou wert left alone,
Every existence would exist in Thee. There is not room for Death,
Nor atom that his might could render void:
Thou — Thou art Being and Breath,
And what Thou art may never be destroyed.</p